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'T
3
MEDITATIONS
MYSTERIES OF OUR HOLY FAITH.
MEDITATIONS
ON THE
MYSTERIES OF OUR HOLY FAITH:
TOGETHER WITH
A tkeatisp: on mental prayer.
BY THE YEK. FATHER LOUIS DE PONTE, S. J.
BEING THE
TRANSLATION FROM THE ORIGINAL SPANISH BY JOHN HEIGH AM.
REVISED AND CORRECTED.
TO WHICH ARE ADDED
THE EEV. F. C. BOEGO'S
MEDITATIONS ON THE SACRED HEART.
TRANSLATED FROM THE ITALIAN.
IN SIX VOLS. — VOL. IV.
■"^■A\i////?
Permissu Superiorum.
LONDON :
RICTTATIDSON AND SON,
172, Flket Strket ; 9, Caprl Strkep, Dublin; and DbrbTi
MDCCCLIU.
DEC - 4 1954
TABLE OF CONTENTS OF VOL. IV.
PART IV.— C. lNTEOi>ncTioN.— On mental prayer upon the Passion of our
Lord Jesus Christ .. .. .. .. .. .. 5
Chapter I.— On the end which we ought to have in meditating the Pas-
sion .. , .. .. .. .. 8
„ n.— On the dispositions to be procured in meditating the Pas-
sion .. .. .. .. .. .. 13
„ in.-— On different manners of meditating the Passion . . .. 17
I.— Meditations on the events from the ascent to Jerusalem, until the wash-
ing of the feet previous to the institution of the Holy Sacra-
ment, containing a summary of the things to be considered for
meditating each mystery of our Lord's Passion . . . . 23
Meditation I.
Point I.— The Person that suifered . . . . . . . . 23
» II. — The multitude and grievousness of His torments . . . . 26
„ III.— The quality of those that inflicted them . , .. .. 30
„ IV.— The persons for whom, and the causes for which He suf-
fered .. .. .. ., .. .. 34
„ V". — ^The love and affection with which He suifered . . . 37
•> VI.— The heroic virtues exercised by Him ih' suffering. . . . 4.0
>i VII.— The seven stations made by Him in His Passion . . . . 45
„ VIII.— The sorrow felt by our Blessed Lady in His Passion . . 49
>• IX. — The heroic virtue exercised by cur Lady in His Passion . . 53
Meditation II.— On Christ's ascending to Jerusalem, when He discovered
to His di.sciples what He was to suffer there, and the
various times that He made mention of His Passion
to them . . . . . . . . . . 56
» ni.— On Christ's entry with palms into Jerusalem . . . . 64
II rv. — On the tears shed by Christ when beholding the city of
Jerusalem, and of that which happened to Him on
that day . . . . . . . . . . 74
„ v.— On Christ's supper in Bethania .. .. .. «i
n CONTENTS,
FAGS
Meditation VI.— On Judas selling Christ for thirty pieces' of silver, and
the chief priests' decree to Icill Him .. .. 88
VII. -On the last supper, in wliich Christ ate the legal lamb
witli His apostles, and His previous leave-talcing of
His holy mother .. .. .. .. loi
„ VIIL— On His washing the disciples' feet .. .. .. io8
3.— Meditations on the most Holy Sacrament of the Altar . . . . 122
Meditation IX.— On Christ's actions and discourse previous to His insti-
tution of the most Holy Sacram,ent, representing to
us the disposition which those are to have who ap-
proach to receive it .. .,. .. .. 123
X.— On the time, place, and company chosen by Him, for
instituting the Blessed Sacrament .. .. 128
, XI.— On the miraculou.s conversion wrought by Christ of
bread, into His body, and on the manner in which
Himself and His apostles communicated . ..134
XII.— On the conversion of tlie wine into Clirist's blopd, and
of tlie unspeakable treasures which lie hid in it . . 143
„ XIII.— On the sacramental species of bread, and wine, and of
that wliich is represented to us by the same . . i49
„ XIV. —On six mystical things done and said by our Lord in His
consecration of the bread and wine .. .. 156
" XV.— On the power given by Christ to His apostles to do the
same that He had done ; and on tjie power possessed
by priests at this day of consecrating and oifering
the Sacrifice of the body and blood of our Lord . . 162
3. Meditations on the events from the institution of tlie Holy Sacrament of
tlie Altar, until ourLords seizure in the garden.
Meditation XVI.— On our Lord's discourse at supper, telling His apos-
tles, tliat one of them should betray Him:— and
Judas's departure for tiiat purpose .. .. 170
„ XVII.— On the contention among the apostles concerning supe-
riority, and our Lord's repreliension of them, and
His admonisliing them of the scandal which they
should talve in Him that night ; and prediction to
Peter of His denial .. .. •• •• ^77
„ XVIII.— On the sermon which our Lord made to His disciples
after supper .. .. .. •• ..182
„ XIX.— On the prayer which our Lord made to His Father at
the end of the sermon after supper . . . . 198
„ XX.— On our Lord's going out of the supper-chamber to the
garden of Gethsemani.— His inward heaviness and
agony . .
„ XXI —On the prayer wliich our Lord made in the garden . . 218
„ XXII.— On the appearance of the angel to Christ, and of His
bloody sweat . . . • . . • • • • 230
„ XXIII.— Application of the interior senses of the soul, to the
blood which our Lord shed forth in the garden . . 238
206
CONTENTS.
PAGE
Meditation XXIV.— On Judas' coming with the soldiers to apprehend Christ,
and of that which happened before His seizure . . 242
„ XXV.— On the apprehension of Christ . . . . . . 253
4. Meditations on the mysteries of the Passion, concerning such things as
happened on the night of our Lord's apprehension . . 259
Meditation XXVI. — On the sufferings endured by Christ from the gar-
den to the house of Annas, and of that which hap-
pened to Him in the same house .. . . 261
„ XXVII.— On the blow which Christ received on the face,
and on His being sent back to Caiphas . . . . 267
XXVIIL— On St. Peter's triple denial .. .. .. 271
„ XXIX.— On the false witnesses brought by the Jews against
Christ in the house of Caiphas, and His answers
to their demands . . , . , . . . 280
„ XXX. — On the injuries and pains endured by our Lord in
the presence of Caiphas and of his council, and on
the rest undergone by Him that night . . .. 287
„ XXXI.— On the presentation of our Lord before Pilate, and
on the unhappy death of Judas . . . . 299
„ XXXII.— On the accusation of Christ before Pilate, and on
the questions he asked Him .. .. .. 307
„ XXXIII.— On the presentation of Christ before Herod, and
on the injuries there received by Him .. .. 315
„ XXXrV.— On the Jews' preference of Barabbas, and the con-
demnation of Christ .. .. .. ..322
„ XXXV.— On the whipping of Christ at the pillar . , . . 328
„ XXXVI. — On the crowning with thorns, and the other deri-
sions which then succeeded . . . . . . 338
„ XXXVII.— On Pilate's words, " Ecce Homo," and on the last
examination which he made of Christ . . . . 349
„ XXXVIIL— On the condemnation of Christ to the death of the
cross .. .. .. .. , 362
,, XXXIX. — On Christ's carriage of His cross, and the occur-
rences till He came to the mount of Calvary . . 367
„ XL,— On the events on the mount of Calvary before the
crucifixion .. .. .. .. .. 382
„ XLL— On the crucifixion of Christ . . . , , . 388
„ XLII.— On the mysteries contained in Christ crucified . . 396
„ XLIII.— On the title of Christ's cross, and on the mystical
causes comprehended in His Passion . . . . 403
„ XLIV.— On the parting of Christ's garments, and on the
mockeries that He endured upon the cross . . 409
„ XLV.— On the first word spoken by Christ on the cross,
praying for His enemies . . . . . . 420
„ XLVL— On the two thieves crucified with Christ, and on
the second word spoken by Him, in which He pro-
mised Paradise to one of them . . , . . . 426
„ XLVn.— On the third word spoken by Christ on the cross
to His Mother and St. John .. .. ..438
Vlll CONTENTS.
JIeditation XI.VIII.— On the darkness which came over the whole earth,
and on the fourth word spoken by Christ on the
cross .. .. .. ., .. 445
„ XLIX. — On the thirst endured by Christ on the cross, and
on the fifth word spoken by Him on it . . 45 1
,j L.— On the sixth word spoken by Christ on the cross 458
,> LI. — On the seventh word spoken by Christ on the cross,
and on His death . . . . . . . 46a
A summary or abridgment of the preceding meditations, in which is laid
doAvn a manner how to live well, after the example of Christ
crucified .. .. .. .. ,. .. 459
Meditation LII.— On the miracles which succeeded upon the death of
Christ.. ., .. .. .. .. 472
„ Lni.— On the opening of Christ's side with a lance, and on
His five wounds . . . . . . . , 4^5
„ LIV.— On the taking down from the cross . . .. ., 487
„ LV.— On the funeral and burial of Christ.. .. ., 493
„ LVI.— On the solitude of our Lady the Virgin, and on that
which was done after the burial of lier Son , . 498
„ LVIL— On the guard set at the sepulchre of Christ, and on
the incorruption of His body . . . . • • 503
TO THE
CHRISTIAN READER,
1. T could wish that I had an infinity of tongues, and
all of fire, like those of the apostles, wherewith to
publish through the whole world the infinite excellen-
cies of our most High and most Sovereign God ; and
the most renowned mysteries which He has revealed
to us, both of Himself and of His works ; so that all
infidels might with great certainty know and admit
the truth and sovereignty of our holy faith, and all
the faithful rejoice for their good fortune in having
known and admitted it ; and both the one and the
other might be inflamed with the love of the infinite
goodness of this great God, and encouraged perfectly
to accomplish His most holy will. But since this is
not afforded me, I have to this purpose endeavoured,
in the three parts of this ensuing volume,* to point out,
and to paint with the most lively colours that I possi-
bly could, three of His principal views.
i. One shall be of the greatness of His divinity, that
is to say, of His divine being, in unity of essence, and
Trinity of Persons : of His eternity, goodness, charity,
mercy, hberality, immensity, wisdom, and omnipotency,
and of the most glorious works which have proceeded
from Him ; as the creation of the world, with all its or-
♦ In the original all the three parts are in one volume.
Vol. IV,— I.
TO THE CHRISTIAN READER.
naments, the preservation and government of the same,
with the innumerable natural and supernatural bene-
fits which descend from His paternal providence for
the profit of all men, but most especially for His elect,
even to the enthroning of them in the most eminent
thrones of His glory : all which is treated of in the
sixth part.
ii. Another, which seems to go to the contrary-
extreme, is of the extreme humdliations which the Son
of the living God took upon Him in the sacred hu-
manity, which He united with His divine Person,
*' humbhng Himself even to the death of the cross,"
, with the innumerable ignominies which He endured in
the course of His Passion, which is considered in the
fourth part ; in which Almighty God is so admirable
and so incomprehensible for the infinite excellencies of
His bounty and charity, which are intermixed with
these degradations, that the Seraphim cover with
their wings as well " the feet" as " the face"(l) of this
Sovereign Lord, to signify that they confess themselves
overcome with the incomprehensibility of these two
extremes, and content themselves to publish with loud
voices and grateful affection, the sanctity which shines
in them. (2)
iii. The third view, which is as it were a mean be-
tween these two extremes, is of the greatness of the
most sacred humanity of our Lord Jesus Christ,
glorified in recompence of His humihations, with infi-
nite gifts, even to be placed at the right hand of God
the Father, in the chiefest goods of His glory ; which,
although compared with those of the divinity, seem
(1) Is. vi. 2. (2) S. Bern. Ser. v. in haec verba.
TO THE CHRISTIAN READER. 6
but little, jet in themselves are exceedingly great.
And those which He gained by His merits, He distri-
butes amongst men, to sanctify them in this life, de-
siring to lead them with Him to that Kingdom which
He enjoys in the other ; all which are treated in the
fifth part, and are much more explained and declared
by what is considered in the sixth, as will be seen
there.
2. I only crave of the Christian reader to behold
the three views painted and set forth in these three
parts, in such wise that in reading, meditating, and
contemplating them, he persuade himself that all which
is said and written of Almighty God, and of His mys-
teries, is very little, and in a manner nothing in com-
parison of the infinity of things which remain to be
said and written of Him ; and yet, to understand per-
fectly even this little, he must love much ; for, as he
cannot understand Greek who never learned it, even
so, says St. Bernard,(3) he cannot attain to the sublime
feelings and effects of love, who knows not what it is
to love : and when he shall love, then let him presently
endeavour to transform himself, as the apostle says, (4)
into a lively image of the perfection which he has
meditated, first, conforming his life to the life of
Christ, humbled and crucified; then to that of the
same Lord exalted and placed on His throne ; and
lastly, to the image of His divinity, and to the exem-
plary virtues which shine there : endeavouring also
to help all men with the favour of the divine grace to
reform the image of their nature, and to conform it to
this image, as will be declared in the ensuing medita-
tons.
(3) Serm. Ixxix. in Cant. (4) 2 Cor. iii. 18.
Il-FOR PROFICIENTS K THE ILLUMINATIVE
WAY.
C— MEDITATIONS UPON THE MYSTEEIES OF
THE PASSION OF JESUS CHEIST OUE LORD.
INTKODUCTION— ON MENTAL PKATEB UPON THE PASSION OF OUR LORD
JESUS CHRIST.
1. Notwithstanding that the meditations of the mys-
teries of the Passion of Jesus Christ our Lord belong, as
has been declared in the introduction of this book, to the
illuminative way, especially to its highest degree, which
approaches nearest to the unitive way, nevertheless thei/
are exceedingly profitable for all sorts of persons^ by what-
ever way they walk, and in whatever degree of perfection
they live : (1) forasmuch as sinners will find in them most
effectual motives to purify themselves from all their sins ;
beginners, to mortify their passions ; proficients, to increase
in all kinds of virtue; and the perfect, to obtain union
with Almighty God by fervent love.
2. For this cause, St. Bernard says, (2) that the Passion
of Jesus Christ, even to this present day, makes the earth
to tremble, rends the stones, opens the sepulchres, and rends
*'the veil of the Temple," dividing it "in two, from the
top even to the bottom :" (3) for, as those who meditate the
(l'^ S. Bon. in stim. Div. Amoris, c. 1.
(2) Serm. in Ser. 4, majoris heb. (3) Mat. xxvii. 51, 52.
t) INTRODUCTION.
same seriously,— if they be earth, through their faults and
affections to earthly things, tremble with the holy fear of
Almighty God, and at the seyere justice which He executed
upon His own Son, moving themselves herewith, to forsake
their earthliness; — if they be stones ^ by the hardness of
their hearts, they become soft and tender, and rend them-
selves, as it were with the greatness of sorrow, as well for
their own sins, as for the pains which Christ endured for
them. — If they be sealed "sepulchres," by the shame
which they have to discover their sins, they are "opened"
by confession, to drive death from them, and to raise them-
selves again to newness of life. — And finally, that "ijeiZ"
which made the division between God and us, is torn for
all, that we may, as St. Paul says, (4) contemplate more
manifestly the glory of our Lord, and the bottomless depth
of His celestial secrets.
3. And not without cause did the veil rend itself "from
the top" "to the bottom;" to signify that by the means
of Christ crucified, we may contemplate the height of His
divinity, and of His sovereign perfections: as also the
depth and profundity of His humanity, and of His il-
lustrious and resplendent virtues. So that sinners, who
like "urchins," (5) are all thorny through their sins, may
find an entrance into the cleft of this divine Rock, where,
mournfully meditating for their sins, they will blunt the
sharp points of their pricking thorns, and free themselves
from all painful and remorseful prickings. — The more pure
and more unspotted, like doves, may fly more high, and
making their nests and abodes within "the clefts of" this
"Rock, and in the hollow places of" this "wall," (6) will
become much more pure and more beautiful. — And the
perfect, who like to "harts," climb up the high moun-
tains, meditating on Christ highly exalted from the earth,
(4) 2 Cor. ill 18. (5) Ps. ciii. 18. (6) Cant. ii. 14.
ON THE PASSION OF CHRIST OUR LORD. 7
will be drawn very forcibly to have their conversation
above in heaven. And all, as St. Bernard says, may suck
forth "honey out of" this "rock," and "oil" out of the
hardest stone: (7) which, though it were hard in bearing
injuries, and more hard in enduring scourges, and most
hard of all in enduring the torments of the cross, yet is
made to us a fountain both of "oil" and "honey," that
heals our wounds, mollifies our hardnesses, strengthens our
feebleness, and banquets our souls with the sweetness of
His divine consolations.
4. And for this cause, with great reason Albertus
Magnus says, (8) that the simple remembrance and devout
meditation of the Passion of Jesus Christ, is much more
profitable to a man, than to fast a whole year with bread
and water, and to discipline himself every day, even to
the shedding of his blood, and to recite every day the
whole Psalter: because these exercises, although they are
good and profitable, yet being only exterior works, if we
take them alone, they are not so powerful to purify the
soul from vices, and to enlighten it with verities and
virtues, and to perfect it in the inflamed affections of
divine love, as is the attentive and profound meditation of
the Passion of Christ our Lord, which works all these
effects within our souls, giving, moreover, spirit and life to
penances and exterior actions, to the fervent exercise of
which it carries us with courage and efficacy.
(7) Ser.de Pentec. Deut. xxxii. 13.
(8) Rosetum spirit, exercit. xxii. c. 1.
INTRODUCTION.
Chap. I. On the end which we ought to have in
MEDITATING THE PaSSION.
1. From this principle which has been proposed, is
evidently deduced, that as the persons are different who
meditate the Passion of Christ our Lord, so the ends and
scopes are also different which they desire in meditating
them, every one aiming at that affection and spiritual
fruit, which is conformable to the state of his soul, and to
the way by which he walks: that is to say, either to
purge and purify himself from his sins and disordered
passions; or to adorn himself with heroic virtues; or to
unite himself to Almighty God, with fervent affections of
love and charity, taking for a means to attain to all this,
the affection of compassion, which opens the way to all
the others.
2. For this reason it is to be presupposed, that the
Passion of Christ, as St. Laurence Justinian says, may serve
for matter of joy or matter of sorrow, because it may be
considered in two different ways.
i. The one, inasmuch as it is a most singular benefit of
Almighty God: — "In quo divinoB miserationis reseratur
abyssus, coelorum aperitur janua, charitatis latitudo os-
tenditur, et quantus sit homo apertissime demonstratur :
vile enim esse non potest, quod Filii Dei sanguine com-
paratur ;" — " In which the bottomless depth of the divine
mercy is discovered, the gate of heaven is opened, the
breadth of charity is manifested, and the esteem which
Almighty God makes of man, is evidently declared; for
that thing cannot be vile which was bought with the
blood of the Son of God." (1) In this manner the medi-
(1) Lib. de Triump. agone Christi, c. 20.
ON THE PASSION OF CHRIST OUR LORD if
tation of the Passion moves affections of joy and of glad-
ness; as "Abraham rejoiced," (2) when in the figure of
the ram which he sacrificed instead of his son Isaac, he
beheld in contemplation the death of Jesus Christ, re-
joicing for the great good which the whole world was to
receive by it. And Christ our Lord Himself, upon this
motive, thinking on His Passion, called in the book of
Canticles, this day upon which His mother the Synagogue
"crowned" Him with a crown of thorns, in the day of
His espousals, and in the day of the joy of His heart;" (3)
and therefore He entered into Jerusalem with great signs
of joy to receive this crown, and to celebrate on the bed-
chamber of the cross "the espousals" with Ilis Church.
This sort of meditation is most proper to those who walk
in the unitive way, considering the Passion, as other divine
benefits, of which the sixth part treats.
ii. The other manner to meditate the Passion, of which
we are principally to treat at present, is, inasmuch as it
was hitter, and very painful to Christ our Lord ; and that
it was occasioned by our sins ; and as it was a model of
all virtues, especially of such as shine amidst the greatest
adversities ; and after this manner, it moves to sorrow and
compassion of that Lord, who suffered so much for our
sakes: even Christ Himself was broken, sad and heavy,
with only thinking of it; and it is therefore reasonable
that we should accompany Him in this His heaviness, lest
He say of us, that of the psalm: — "I looked for one that
would grieve together with me, but there was none ; and
for one that would comfort me, and I found none." (4)
2. But that it may be understood what sort of com-
passion this ought to be, and to what ends it is to be
ordained, I premise, that Jesus Christ our Lord drank the
(2) Joan. viii. BQ\ S. Chrys. Horn. 54, in Joan.; Gen. xxii. 13.
(3) Cant. iU. U, (4) Psal. ixviii. 21.
10 INTRODUCTION.
chalice of His Passion in two manners. The one was,
corporally, by the hands of the cruel ministers and tor-
mentors, when He was apprehended, scourged, crowned
with thorns, and crucified. The other was, spiritually, in
His mind by lively representation, and imagination of the
same torments, and of the cause of them, which were our
sins. Of both which His Majesty made mention, speaking
to the sons of Zebedee, as has been noted in its place:
for St. Matthew recounts that He said to them : — "Can
you drink of the chalice that I shall drink?" (5) Where
He spoke of the corporal drink which He was to taste of.
And St. Mark relates it in the present tense, as if He
were drinking it at that very time, saying: — "Can you
drink of the chalice that I drink of, and be baptized with
the Baptism wherewith I am baptized?" (6) Where He
also declares the spiritual potion or drink, which He drank
every day, although He drank the same with greater
bitterness in the garden of Gethsemane, where, from the
interior feeling of it, He was spiritually scourged, crowned
with thorns, and crucified : and in both which manners of
drinking this chalice, most excellent virtues shined, as we
shall hereafter see. Hence follow the ends which we ought
to have in these meditations, as also the fruits which we
are to gather from them: which are to unite, transform,
and conform us to Christ, afflicted and tormented in the
two manners above-mentioned, drinking likewise in our
manner, the chalice of His Passion in both ways.
i First, procuring in meditation, to "let this mind
be in" us, as St. Paul says, "which was also in Christ
Jesus," (7) having the affections of compassion, sorrow and
sadness, in such a manner that we become " transformed '*
into Christ, sad, and afflicted for our sakes, and spiritually
(5) Mat. XX. 22. Med. 23 of the 3rd Part.
(6) Marc. x. iJS. (7) Phil. ii. 5. .
OK THE PASSION OF CHRIST OUR LORD. 11
crucified with Him ; in the same manner as the most holy-
Virgin felt the sorrows of her Son : for which cause
Simeon said : — "that through her own soul a sword"
should "pierce," (8) not corporal but spiritual, of com-
passion and sorrow. This manner of feeling the Passion
of Christ, is a special gift of the same Lord, who gives
eyes to see His pains, and to deplore them; for which
cause He said by Zachariah, that He would "pour out
upon the house of David, and upon the inhabitants of
Jerusalem, the spirit of grace and of prayer, and they
shall look upon Him whom they have pierced, and they
shall mourn for Him as one mourneth for an only son." (9)
And although this passage is usually explained in another
sense, and of other tears, which the incredulous Jews will
have at the day of judgment ; yet it may also be under-
stood of those who receive from Almighty God the spirit
of prayer, and in virtue of it, behold with the eyes of
lively faith, Him "whom they have crucified by their
sins,"(10) bitterly deploring His death. Here the disorder
of some persons is apparent, who go to meditate the
Passion, and desire therein tears and tenderness of heart,
principally for their own pleasure, gust and consolation,
which, although it seems to be spiritual, yet, as St. Bona-
venture says, (11) is of self-love, and much disordered, for
that it is great disorder to desire sweetness amidst the
bitterness of Christ, and to desire comforts, meditating
His discomforts, which ought not to be meditated, but
that we may feel them, and to be partakers of them:
although the bounty of our Lord is so great, that to
discomfort ourselves with Him, is not one of the least
comforts.
ii. The second end which we ought to aim at in these
(8) Luc ii. 35. (9) Zach. xii. 10. Joan. xix. 37.
(10) Heb. vi. 6. (11) Stim. de Amor. c. 1, ad fiuem.
12 INTRODUCTION.
meditations, is also to drink the cup of the Passion, corpo-
rally conforming ourselves to Christ our Lord in the self-
same sufferings, taking strength and courage for this
purpose, and making efficacious resolutions, imposing vol-
untarily upon ourselves some painful exercises, as fastings,
disciplines, and other voluntary mortifications : supporting
patiently and joyfully such as God shall vouchsafe to send,
or suffer to befal us, believing, as St. Paul says, that to
us "it is given" not only "to believe'* in Christ, "but
also to suffer for IIim.''(12) And so, imitating the same
apostle, we ought to endeavour, when we meditate the
Passion, to "bear always in our body the mortification of
Jesus, (13) and " the marks'' (14) of Jesus, which are the
wounds and pains which afiOiict our flesh, as they afflicted
His; so that in both manners every one may say, — "Christo
crucifixus sum cruci." "With Christ I am nailed to the
cross," (15) as well by compassion as by imitation, in suf-
fering for riim, as He suffered for me.
3. Hence ensues the third principal end of these medi-
tations, which is to conform ourselves with Christ in the
heroic virtues which He practised, drinking His chalice as
well spiritually as corporally — that is to say, in the love of
Almighty God, and of men, in the zeal of the salvation of
souls, in the purity of intention, and in the affection of
obedience, humility, patience, poverty, and in the exterior
works both of these and of other virtues, and particularly
in the contempt of earthly things, and in the mortification
of those affections which incite and stir us to the pursuit
or retaining of them. So that being "armed,'* as St,
Peter says, " with the same thought" (16) of that which
Jesus Christ has endured, we become in all things like
unto Him: and to this purpose the meditation of His
(12) Phil. i. 29. (13) 2 Cor. iv. 10. (14) Gal. vi. 17. .
(15) Gal. ii, 19. (16) 1 Pet. iv. 1.
ON THE PASSION OP CHRIST OUR LORD. 13
Passion serves us for an armour of proof, strong, bright,
and beautiful, whicb arms us and covers us from head to
foot, making us dreadful to the devils, terrible to the flesh,
admirable to the world, grateful to the angels, and amiable
to Almighty Grod.
Chap. It. Oir the dispositions to be procured
m meditating the Passion.
1. To obtain the ends we propose in meditating the Pas-
sion, it is of great importance to prepare ourselves in the
best manner we possibly can. For, notwithstanding that
it is necessary, as the Holy Spirit says, " before prayer" to
*' prepare" the " soul," and not to approach to it " as a man
that tempteth God," (1) expecting the dews of heaven,
without any disposition to receive them, yet this is more
especially important for that prayer and meditation, of
which the subject is the sorrows and labours of Christ our
Lord, for which He prepared Himself with great love,
and requires that they be weighed and meditated with
much fervour.
2. I may therefore imagine that He says to me that of
Jeremias : — " Eemember my poverty and transgression,
the wormwood and the gall:" and that I answer Him, *' I
will be mindful and remember, and my soul shall languish
within me. These things I will think over in my heart,
therefore will I hope in Him." (2) That is to say, I will
call to mind very particularly, and with great fervour^ Thy
lab&iirs and afflictions, feeling them so inwardly, that my
soul shall languish for the greatness of grief and sorrow:
and not content to have thought once only of all Thy pains,
I will repeat them many times, and ruminate upon them
(1) Ecclus. xviiL 23. (2) Thren. iii. 19.
14: INTRODUCTION.
with great attention and affection, collecting from them*
great confidence.
3. The dispositions convenient to meditate these mys-
teries with more profit, St. Bonaventure succinctly declares,
saying: — "Debet homo aggredi hoc tam nobile opus
humiliter, conjidenter, instanter, et cum quanta potest cordis
sui munditid'^ — "A man ought to take in hand this noble
work, humhly, confidently, earnestly, and with the greatest
purity of heart that he possibly can:" (3) where he puts
down four principal virtues, which greatly dispose to
receive from Almighty God the gifts and graces which He
is wont to impart to those who exercise themselves in
these meditations.
i. The first is, humility of heart, entering into meditation
with shame and confusion for our offences ; not only for
•this general reason, that "the just" in the beginning of
his prayer, is "first accuser of himself," (4) but in par-
ticular, because our sins are the cause of the torments
of Christ, whom we behold and contemplate ; as if a father
were put into prison in a dungeon, bound with shackles
and fetters, amongst thieves, suffering grievous sorrows
and disgraces, not for his own, but for his son's offences —
if such a son should enter to visit him, no doubt he would
enter in with great humility, shame and confusion, for
having caused his father these torments. And to this
humility appertains to be clothed in mourning, that is to
say, with exterior humility in apparel and dress, especially
when the memory of the Passion is celebrated, or when it
is seriously meditated; for if any one go to visit the
afflicted, he goes not in wedding garments, but with
garments of mourning, conforming himself to the afflicted;
like as the friends of Job did, when they saw him full of
ulcers, "sitting upon a dunghill." (5) It appertains also
(3) Stim. div. Amor. c. vi. (4) Prov. xviii. 17. Juxt. Sept. (5) Job. ii. 8.
ON THE PASSION OF CHRIST OUR LORD. 15
to perfect humility, that a man acknowledge himself un-
worthy to assist at these mysteries, and to have a feeling
of them, deeming it a special favour which Almighty God
affords to His best beloved friends, as it was to share part
of His sorrows to His three apostles in the garden : and
to grant to His mother, St. John the Evangelist, and Mary
Magdalen, to be present with Him on Mount Calvary
when He was hanging upon the cross; and this especial
grace is not given but to the humble, because the proud,
as is said in the book of Job : — "shall fear Him, and all
that seem to themselves to be wise shall not dare to be-
hold Him :" (6) that is to say, it is not granted them to
contemplate Almighty God, according to the greatness
of His divinity, nor have the spirit to consider Him,
according to the humiliations of His humanity.
ii. The second disposition is, great confidence in the mercy
of Christ our Lord, that since He has vouchsafed to suffer
so much for the love of us, He also will vouchsafe to grant
us to suffer together with Him, so that from the medi-
tation of His labours, we may draw the fruit for which
they were ordained. And so coupling humility with con-
fidence, I will request this grace of Him, alleging to Him
three titles and reasons. — (a) The same Passion which He
suffered. — (b) The compassion which He then had of
sinners, making Himself their Advocate, and praying for
them, that they might be capable of the fruit of His
Passion. — (c) The liberality which He exercised towards
one of them, namely, towards the good thief, who besought
Him with humility and confidence, to "remember" him
"when" He came "into" His "kingdom, "(7) and obtained
more than he demanded, as shall be shown in its place.
But I, says St. Laurence Justinian, after I shall have con-
(6) Job. xxxvii. 24. S. Greg. lib. 27, Mor. c. 27.
(7) Luc. xxiii. 42.
16 INTRODUCTION.
fessed myself a sinner like tlie thief, I will speak to my
Lord nailed to tlie cross, and will say to Him with
humility and confidence : — "Lord, remember me, not only
that I may go into Thy Kingdom," "Sed ut dolor ibus com-
patiar tuis, tua^que communicem passioni;" " but also that
I may have compassion on Thy sorrows, and may parti-
cipate in Thy Passion: "(8) for well I know, that if I have
part with Thee in suffering, I shall also have part with
Thee in Thy Kingdom : (9) upon these considerations we
ought to ground our confidence in Jesus Christ, which,
says St. Bernard: "the greater it is, the more capable it
makes us of divine favours, the vessel of the heart being
emptied of itself by humility, the better to receive
them." (10)
iii. The third disposition is, gresit fervour and diligence
in this work of holy prayer ; for it would be very shameful
to meditate, faintly or coldly, that which Christ suffered
with so great fervour. This fervour we must show in
making our meditation very attentively, profoundly, and
devoutly, driving out of the memory all distractions, out
of the understanding dulness of discourse, that it may
dive into the depth of the mysteries ; and out of the will
coldness in affections; endeavouring that they be very
fervent, like those of Christ our Lord, making a generous
determination to accompany Him; not sleeping like the
three apostles in the garden, but watching as He watched,
and praying with that agony, earnestness, and perseverance
with which He prayed, spending in it some whole hours
in imitation of Him.
iv. The fourth disposition is purity of heart, taking care
to purge it, and to preserve it clean from all sin, so that
entering pure into prayer I may abide in it with great
(8) Ser. de Pass. (9) Rom. viii. 17 j 2 Tim. ii. 12.
XIO) Ser. 32, in Cant.
ON THE PASSION OF CHRIST OUR LORD. 17
confidence, without remorse, and well disposed to receive
the gifts of Almighty God, and the fruits of His most
precious blood: for no man of understanding will pour a
precious liquor into a foul and defiled vessel. Where-
fore, says S. Bernard, since the benediction is so ample,
prepare pure vessels in which to receive it, devout souls,
vigilant spirits, well-ordered affections, pure consciences,
into which may be infused all such graces as are there
communicated. (11)
These are the dispositions which one ought to bring
with him to meditate these mysteries; but he that is
without them, let him not for this reason, leave medita-
tion;— for meditation will kindle the desire of them, as it
likewise moves to other virtues, of which we are to speak
presently.
Chap. III. Different manners of meditating the
Passion.
1. To take away the irksomeness which our tepidity may
find in often meditating the same thing in the same man-
ner, it is well to know the divers ways that there are of
meditating the Passion, besides those two which have been
explained, of pondering the same as beneficial to us, or
else as painful to Christ.
There are, then, other two very excellent methods, to
which the rest are reduced after the manner of banquets,
which are wont to be served in two ways; — i. the one, by
placing every dish apart hy itself^ and having eaten of that,
setting on another ; — ii. the other, by setting on several dishes
all together, and taking a morsel of every one, according to
the appetite or necessity of him who is eating ; — even so in
(11) Ser. in. Fer. quart. 4, Heb. penosse.
Vol. rv.-2.
18 INTRODUCTION.
this spiritual banquet of the mysteries of the Passion, there
are two manners of eating them spiritually/.
i. The first and most ordinary, is, meditating every mys-
tery apart hy itself pondering in every one, that which is
worthy of consideration, according to the order of history ;
especially fixing our eyes upon the four things which are
noted in the introduction of the second part ; that is to say, —
(a) to behold the persons which are engaged, as well those of
Christ our Lord and of His mother, and disciples, as also of
His persecutors ; pondering the qualities and conditions of
every one.(l) (b) Moreover, to weigh the words they speak,
(c) and the works and actions they do, learning out of
those which Christ our Lord says and does what is pro-
fitable for us, and flying the evil which is said and done
by His persecutors, (d) Finally, to behold what Christ
suffers, pondering how His divinity hides itself not destroy-
ing His enemies, but permitting them to torment His
most sacred Humanity. Whence I will infer, what reason
requires that I myself should do and suffer for the love
of Him, who did and suffered so much for the love of me,
entering upon this occasion into colloquies with God our
Lord, in the manner which will be immediately declared,
ii. The second way of meditating these mysteries is,
when, retaining them all in memory, we take for matter of
meditation, some particular pain or virtue of Christ our
Lord, pondering all the circumstances thereof, in all the
passages of the Passion.
(a) If, for example, I desire to meditate the humility ol
Christ our Lord, I will weigh and ponder the acts of this
virtue, which He practised in the whole course of His
Passion. First, when He washed the feet of the apostles ;
secondly, when He was apprehended, and was for con-
(1) S. Ignat. in 1 exer. 3 hebd.
ON THE PASSION OF CHRIST OUR LORD. 19
tempt trodden undemeath the feet of His enemies, pro-
ceeding thus even to those which He exercised upon the
cross. And if I desire to begin my contemplation of that
virtue from the acts which He formerly exercised before
His Passion, I may reflect on these acts of humility, which
He practised in the time of His nativity, infancy,
and preaching, drawing from them all motives to exercise
this virtue thoroughly; forasmuch as in every mystery
there shines some particularity, which appertains to its
perfection. And in the same manner may be meditated
the obedience, charity, or patience of the Saviour.
(b) In the same way may be taken for matter of medi-
tation any hind of particular pains, torment, or dishon&ur,
discoursing through the mysteries of the Passion, pondering
only what concerns that pain in particular. As to medi-
tate how many times He was with great ignominy stripped
naked; — ^how many times He shed His precious blood; —
the stations which He made during that time ; — the dis-
graces which He endured with regard to His virtue or
wisdom, endeavouring in every one of these, to take com-
passion on my Saviour, and to encourage myself to endure
somewhat for Him in that very kind of suifering. And
other times I may take for matter of meditation, the par-
ticular pain which Christ our Lord endured in some of
His members or senses; — for example, to meditate the
pains of His holy hands ; being bound when He was taken
prisoner; — afterwards at the pillar; — and lastly, when they
were fastened to the cross ; and so of the rest.
2. To these two manners of meditating the Passion, a
third may be added, by applying the interior senses (2) of
the souly concerning each mystery, in the manner which
has been explained in the twenty-sixth Meditation of the
(2) S. Tho. in PhiL iL 5. " hoc sentite in ¥01518."
20 INTRODUCTION.
second part, by way of contemplation, without mucli dis-
course.
i. To behold with the eyes of the soul the exterior form
of Christ our Lord, enough to move the hardest heart in
the whole world to compassion. And also the interior of His
soul on the one side, so surpassingly fair, and on the other
side, so afflicted: both admiring and having compassion to
see that "the brightness of" the "glory" of the Father,
" and the figure of His substance, "(3) should be so dis-
figured for my sins.
ii. To hear interiorly the words of our Blessed Lord, so
affable and so affectionate; the importunate clamours
against Him; the fury of His enemies; the noise of the
buffets, blows, whips, and hammers: — feeling in my
heart what Jesus Christ felt in His.
iii. To smell with the interior smelling, as well the stink
and obscenity of sin, which caused the death of this High
Priest, as the sweetness of the sacrifice which He offered
for them, and of the virtues which He exercised in this so
devout oblation of His Passion; pondering how He ap-
peased therewith the anger of His eternal Father; setting
before us for a sign of reconciliation, not the rainbow
which is formed in the clouds, (4) but His Son extended
like a bow upon the cross, and raining blood for love
of us.
iv. To taste the bitterness and gall of Christ our Lord,
and so to feel bitterness and sorrow, as if I tasted them
corporally; — as also to taste that sweetness of love with
which He suffered them : — and that which Almighty God
communicates to those who suffer something for His sake,
marvelling to see so great sweetness mixed with so great
^bitterness.
V. To to\ich with the interior touch of the soul, those
(3) Heb. i. 3. (4) Gen. ix. 13.
ON THE PASSION OF CHRIST OUR LORD. 21
dreadful instruments of the Passion of Christ our Lord ;
as the rigour and severity of the cords, scourges, thorns,
cross, and nails, feeling in my soul that which our Lord
Jesus sensibly felt in His blessed body, and exciting the
affections which are wont to arise from such feelings.
The practice of this manner of praying will be set down
in the mysteries of the garden : and that of the other two
manners will be seen in the ensuing meditation, which
serves for a foundation and preamble to the others.
MEDITATIONS
ON THE
MYSTERIES OF THE WHOLE PASSIOK
I— THE FUNDAMENTAL MEDITATION,
CONTAINING A 8DMMARY OF THE THINGs'TO BE CONSIDERED IN MEDITATING
EACH MYSTERY OF OUB LORD'S PASSION.
That which is to be considered in every mystery of the
Passion, may be reduced to six or seven principal points ;
that is to say, — i. Who the Person is that suffers those tor-
ments ; — ii. How many and how sharp those torments are ;
— iii. From what persons He suffers them ; — iv. For whom;
— ^v. For what came ; — vi. With what love and affection ; —
and, vii. The virtues which He exercised in suffering, as
also what sorrows His glorious Mother suffered with Him.
All this we will treat of in this meditation in general,
that we may apply the same afterwards to every mystery
in particular,
POINT I.
OF THE PEBSON THAT SUFFERED.
In the person of Christ our Lord^ who suffered these tor-
ments, three things principally may be considered, which
move very effectually to the affections of compassion,
thanksgiving, love, and imitation.
1. The first is, the innocence and sanctity of our Lord
who suffered, who was most innocent, without any spot of
Bin; most holy, with all kind of sanctity; full of all graces
24 MEDITATION I.
and virtues ; most wise and most discreet ; in wliom were
" hid all the treasures of wisdom and knowledge" (1) of
God, and of His Divine Spirit, without limit ; whereby is
to be seen, that what He suffered was without any fault of
His, although that His enemies pretended Him to be
wicked, and tormented Him as one guilty. How, then,
shall I not take compassion to see suffering a Lord so inno-
cent, so wise, and holy? If the centurion, and many
others, who were present with Him upon Mount Calvary,
smote their breasts for very sorrow, seeing Him suffer whom
they regarded as "just," how shall not I smite my breast,
considering that He who suffers is not an ordinary just
man, but the Supreme of all the just, who never gave any
culpable occasion of so great torments ?
Colloquy. — 0 my heart, more hard than stone, how
dost thou not rend in sunder for very sorrow, since
they were rent, and shivered in pieces, when this liv-
ing stone suffered, being the fountain of all grace, and
the perfect pattern of all sanctity?
2. His omnipotence and liberality in doing good to all,
and in being the universal benefactor of all, who " went
about His whole life doing good," as St. Peter says, (2)
" and healing all'such that were oppressed by the Devil,"
gave sight to the blind, cleansed the lepers, cured the sick,
and raised the dead; and more than this, did good also to
the souls themselves, pardoning their sins, delivering them
out of hell, opening to them the gates of heaven, impart-
ing to them the light of His admirable doctrine, and the
fire of charity, with the splendour of all virtue. Whence
it follows, that He suffered torments and dishonours, not
only without any fault but for that for which He deserved
the greatest ease and sovereign honour. For which cau&d
(1) Col. ii. 3; Joan. iii. 34, (2) Act. x. 38.
ON THE PASSION OF CHRIST OUR LORD. 25
St. Augustln says, that Christ our Lord lived in the
world, " Mira faciens, et mala patiens, donee suspenderetur
in ligno;" "Performing miracles, and patient of injuries,
even to His crucifixion." (3)
Colloquy. — How then is it, 0 my soul, that thou
art not altogether dissolved with sorrow, seeing this
thy benefactor, and the benefactor of the whole world
suffering ; who, doing good and profiting all, received
evil and hurt from all ? Oh that I could obtain so
much grace, that, doing good like my Lord, I might
suffer some evil and torment for love of Him ! I re-
nounce all recompense of men for my good works,
since my Redeemer received of them no other wages
but grievous torments in payment of His.
3. I will consider thirdly, the infinite charity of our
Lord, in giving Himself to ally and making Himself one
with all ; pondering how He is my Father, my master, my
physician, my Redeemer, my pastor, my Creator, my bene-
factor, spouse of my soul, my God, and my all in all. And
how a little before His Passion He made Himself my meat
and my drink, to enter within me, and to make Himself
one thing with me, for which cause I should consider His
pains even as my own, to have compassion for them, and
to feel them as if they were indeed my own, since He
who suffers them is so much mine, and bears to me so
great a love. If the son bewails the death of his father,
the wife of her husband, and the friend of his beloved
friend, how shall not I lament the death of such a Father,
of such a husband, and of such a friend?
(To this purpose that will help us which will be pro-
posed in the eighth point.)
(3) S. Aug. in Psal. xlix.
26 MEDITATION I.
THE MDLTITUDE AND GBIEVOUSNESS OF HIS TOEMENTS.
POINT II.
The multitude and griewusness of the torments which
Christ our Lord endured in His Passion, may in general
be reduced to two kinds; 1. The one exterior^ figured by
baptism, (4) which wets the body exteriorly ; 2. The other
interior^ figured by the drink of the chalice, which enters
and pierces interiorly ; for these two similes did our Lord
use to explain them to us.
1. Beginning therefore with the exterior torments : —
i. First, we must discourse upon all those things which
are matter of corporal pain, in which Christ our Lord suf-
fered excessively. (5)
(a) Li the goods and necessary things which He possessed.
He was reduced to so great poverty, and so great nudity,
that He died publicly, stark naked upon the cross, the sol-
diers taking His garments from Him, and dividing them
amongst them.
(b) In His honour He suffered innumerable derisions
and scornings, treated and used like a very thief, malefac-
tor, and blasphemer against God: for which reason they
blasphemed Him.
(c) In His good name He suffered many false accusa-
tions, by which they endeavoured to throw discredit on
Him: so that, in matter of virtue and sanctity, He was
despised and reputed a sinner, a Samaritan, possessed of
the Devil, a seducer of the people, a glutton, a drunkard,
and blasphemer; and consequently was held for a man
reproved and condemned by God, which was the greatest
disgrace that could be done Him; of which our Lord
Himself complains in the person of David, saying, — " I am
(4) Marc. x. 38. (5) S Thorn. 3. p. q. xlvi., art, 5, 6, 7.
ON THE PASSION OF CHRIST OUR LORD. 27
counted among them that go down to the pit. They have
laid me in the lower pit, in the dark places, and in the
shadow of death." (6)
(d) Moreover, in matter of wisdom and knowledge, He
was despised and held for an idiot, without learning, a
fool, mad, as imprudent, and a very dolt.
(e) In matter oi power and miracles He was esteemed for
an impostor and enchanter, and for a man who had cor-
respondence with the Devil.(7)
(f) In His own hody He suiFered most grievous pains, as
well because of their own nature they were most violent,
as because He by complexion was most delicate, and there-
fore felt any pain and corporal hurt much more than other
men.
(g) Lastly, He suffered in His friends and aUianceSy
partly from most of them forsaking Him : and partly, on
account of those who were present. He Himself felt the
grief and disgrace which they endured, especially of His
most holy mother.
Colloquy. — 0 most bountiful Redeemer, how well
dost Thou pay our debts with Thine own pains, who,
because all things in the world have been fuel to our
covetousness, sensuality, and pride, wilt therefore
suffer in all of them poverty, torment, and humiliation.
Let them be to me for time to come instruments to
serve Thee as they have hitherto been to offend Thee.
0 my soul, compare the excellencies of this Divine
Person with the ignominies and pains which He en-
dures, so as to confound thy pride and sensuality,
learning to suffer in imitation of Him.
ii. Secondly, we may reflect upon the subjects of the
pain, the Jive senses of Christ our Lord, pondering how
(6) Psal. Ixxxvii. 5—7. j
(7) Marc iii. 21 ; Joan. viL 15.
28 MEDITATION I.
mucli He suiFered in every one of them, (a) For, 1, Hia
eyes were afflicted, beholding the mockings and the mouth-
ings of His enemies, and the tears and sighings of His
friends, and were also in a manner quite shut up with
spittle, and with the drops of blood which ran down from
His head, and with the scalding tears which He Himself
shed, (b) His ears suffered, in hearing many, and most
horrible blasphemies, the injuries, the false testimonies,
and most malicious accusations of His enemies, (c) His
smelling suiFered, enduring the filthy savour of Mount Cal-
vary, where He was crucified. (d) His taste suffered
most cruel thirst, which was not assuaged, but tormented
with gall and vinegar, (e) His ioneh suffered most intole-
rable pains of whips, thorns, and nails, which pierced His
body.
Colloquy. — 0 senses of my sweet and beloved
Jesus, worthy to be refreshed with all the delectable
things upon the earth! How are ye thus afflict-
ed with all the bitter and painful things of this
life ! 0 that my senses might conform themselves to
those of my Lord, suffering the same pain, since the
fault proceeded from them.
iii. We may consider the seat of the pain all the members
and principal parts of the body of Christ our Lord, in
which He suffered extreme pains and torments. His head
was pierced with thorns, and smitten with a reed. His
hair and beard torn off. His cheeks buffeted. His arms
disjointed, so that the bones might be counted. His
wrists rudely bound with rough cords. His hands and
feet bored with nails. His shoulders and His whole body
mangled with cruel scourges exceedingly. And as the
lashes lighted upon the most sensible parts, they caused
excessive agony.
1
ON THE PASSION OF CHRIST OUR LORD. 29
Colloquy, — ^0 most delicate body, with how great
reason may it be said of Thee that " from the sole of
the foot unto the top of the head there is no sound-
ness"(8) in Thee I Thou art all full of stripes, ulcers,
and of most terrible wounds and pains ! Oh how
much more reasonable were it that my body should
be tormented in all its parts and senses, since in every
part and in all its senses it has flowed with innume-
rable sins ! Heal, O good Jesus, with the wounds of
Thy body, the wounds of my soul, and through Thy
corporal pains, deliver me from my spiritual evils.
Amen.
2, There are the interior pains and afflictions of Christ
our Lord, which accompanied these exterior ones, and
were also as many, and as grievous of all sorts, as the most
pure soul of our Saviour could possibly suffer without
imperfection: — such as were interior derelictions of the
Divinity; — suspension of sensible consolations of the
heart; — vehement sadness of the will for the injuries com-
mitted against God, and for the perdition of men;— fears,
sorrows, and terrible agonies, of which that sweat of
blood was witness, as we shall see in the meditation of the
garden: — finally, although the pains of the body were very
terrible, yet those of the spirit were much greater: for in
His interior He took to Himself as much pain as He
Himself would have, who, as He loved much, so would He,
that it should be much, for the greater good of those whom
He loved so exceedingly.
Colloquy, — 0 sweet Redeemer, now I see with how
great reason Isaiah calls Thee the " man of sorrows,
and acquainted with infirmity,"(9) since Thou art en-
compassed with sorrow on every side, and environed
with afflictions, the tempests of the bitter sea have
drenched and tormented Thy body, and the waters
(8) Is. i. 6. (9) Is. liii. 5.
30 MEDITATION I.
have " come in even into" Thy " soul."(10) Without,
Thou art afflicted with the most painful baptism(ll) of
blood, and within with the exceeding bitter chalice
of heaviness. Grant me, Lord, that I may be Hke
Thee in all these pains, so- that both my body and my
spirit may be pleasing to Thee, that I may be made
clean and unspotted.(12) Amen.
ON THE QCALITY OF THOSE WHO INFLICTED THEM.
POINT III.
1. In this point is to be considered, first, the multitude
and quality of those 'persons who conspired against Christ
GUI Lord, to despise Him, and torment Him in His Pas-
sion, pondering how there concurred to it kings, (13)
judges, governors, high-priests, scribes, and Pharisees,
who were the Religious of that time, courtiers, soldiers.
Gentiles, and Jews; and even of His own disciples them-
selves, some there were who persecuted Him; king Herod,
with his court, scorns Him. — Pilate the judge condemns
Him. — Annas and Caiphas, both high-priests, reprove
Him. — The scribes and Pharisees accuse Him. — The sol-
diers take Him and bind Him. — The tormentors whip Him,
crown Him, and crucify Him. — The outcast of the people
cry against Him, that He may be pnt to death. — One disci-
ple sells Him; — another denies Him ; — and all forsake Him.
To which may be added, that all these were obliged to
OUT blessed Lord by innumerable benefits, to love Him, hon-
our Him, and serve Him: forasmuch as, besides those
general benefits which He communicated to all as God
and Redeemer, He had besides done others peculiarly for
that people; — ^teaching them His doctrine, — working in
their presence many miracles, — ^healing their infirmities,
(10) Psal. Ixviii. 1. (11) Luc. xii. 50.
(12) 2 Cor. VU..1. (13) Psal. ii. 2.
ON THE PASSION OF CHRIST OUR LORD. 31
and those of their children, servants, and friends, — and
giving them meat in the desert miraculously, for which
they would have made Him king, and received Him into
their city with the greatest pomp that ever prince was
received with upon earth.
All these, therefore, changed themselves, and turned
against their God and Redeemer, and against their infinite
benefactor, injuring, tormenting, and murdering Him, who
had done them so great good, and whom a little before
they judged worthy of the most sovereign honour, proclaim-
ing Him the author of life.
Colloquy, — 0 sweet Jesus, King of kings, Judge of
the living and the dead, high bishop and supreme
priest, fountain of knowledge and of all sanctity, cor-
ner stone of the Gentiles and of the Jews, how art
Thou persecuted by all earthly kings and judges, by
the priests and the wise men of the earth, and by the
people and nations of the world. I wonder not to see
Thee persecuted by those who know Thee not ; but
what shall I say to see Thee persecuted by those who
know Thee, and are bound to serve Thee on a thou-
sand motives ? Oh that I had neverfpersecuted Thee
with my sins ! Permit me not, 0 Lord, to persecute
Thee any more with them, but grant that I correspond
faithfully with my services to Thy innumerable bene-
fits. Amen.
2. Ponder the cruelty and Jierceness of His enemies and
persecutors ; for, as they were proud, ambitious, covetous
hypocrites, and egregious dissemblers, they were enemies
of truth, of the master who taught it, and of that physi-
cian who desired to cure their mortal wounds. More-
over, they were possessed with passion, hatred, rancour,
and envy against Christ, because He reprehended their
vices, obscured their vain honours with the authority of
32 MEDITATION I.
His wisdom, sanctity, and miracles ; for which cause they
desired to make away with Him, some from malice, to
revenge their injuries ; others through passion, fear, the
favour of Caesar, or of the people ; others from ignorance,
through not well understanding who He was ; others through
false zeal of religion, and of the commonwealth; which
geal, when it is joined with envy, enkindles cruelty, and
jnakes men more fierce than the most wild and fiercest
beasts.
Colloquy. — 0 most mild Lamb, with great reason
dost Thou say, that many " dogs," " calves," and '* fat
bulls," " lions," and " unicorns," exceedingly fierce,
have encompassed Thee : (14) for Thine enemies, like
savage beasts, besiege Thee, and frighten Thee with
their cries, tear Thee with their claws, bite Thee with
their teeth, and push Thee hither and thither with
their horns, dragging Thee from one tribunal to ano-
ther, smiting Thee with such great cruelty, as if Thou
wert not a man, but the picture of a man, *' a worm,
and the outcast of the people." Oh that I could de-
liver Thee from their infernal cruelty ! But Thy
charity gave not leave to Thy omnipotence, which
could have done it, in order that amidst so many fierce
and savage beasts, Thy sovereign virtues might the
more appear.
3. The principal persecutors of Christ our Lord were
the '-^powers of the infernal ^^ darkness,'''' (15) which are
the devils, who abhorred Him excessively, because He
drew them out of bodies, plucked souls out of their
power, and destroyed their kingdom, which was the king-
dom of sin. Wherefore, to revenge themselves on Him,
they enkindled the fury of men to persecute Him. — Satan
"put it into the heart of Judas"(16) to sell Him. — He
(14) Psal. xxL 13, et seq. (15) Luc. xxii. 53.
(16) Joan. xiii. 2.
ON THE PASSION OF CHRIST OUR LORD. 33
instructed the soldiers to contrive the mockeries with
which they abused Him. — In the Jews he enkindled the
fire of anger with which they burned. — And like as the
leave which to his purpose was granted him, was not with
that limitation, as when leave was given him to persecute
Job, so he was not contented to cast Him " on a dung-
hill, full of sores, but further to take from Him His very
life, with most terrible torments.
Colloquy. — 0 high priest Jesiis,(17) what hast Thou
to do with that infernal dog, that so great power is
given to him over Thy sacred body ? 0 insatiable
love, which, not content to be tormented by men, wilt
have them set on and goaded forward by the devils,
to deliver me by these torments from those which they
were to inflict upon me for my transgressions.
4. The pains of our most blessed Lord were yet aug-
mented in seeing^ with the eyes of His most prudent soul
the rage of His enemies, not only by their works and out-
ward signs as other men see, but inasmuch as He pierced
their very hearts, and saw clearly{lS) the enraged desires
which they had to torment Him, which was a great deal
more than what they manifested exteriorly : for although
the torments which they gave Him were many and most
grievous, yet they desired to give Him many more, and
much more grievous, than they had been able.
Colloquy. — 0 most wise Jesus, Thy own knowledge
augments Thy own sorrow. Thy love not becoming the
colder for all this, because Thy heart was much more
full of love towards Thy enemies to suffer for their
good, than theirs was of hatred to seek Thy hurt.
Keplenish me, 0 Lord, with Thy inflamed charity,
that I may imitate Thy invincible patience. Amen.
(17) Z ich. iii. 1. (18) Jer. xi. 18.
Vol. iy,— 3.
34 MEDITATION I.
ON THE PERSONS FOR WHOM, AND THE CAUSES FOR WHICH HE SUFFERED.
POINT IV.
1. Christ our Saviour suffered all these contempts and
sorrows for the sins of men^ past, present and to come,
paying the debts of all with the price of His blood shed
with so great sorrow and dishonour; whence we may
gather certain particular causes of this so sovereign Pas-
sion.— i. To defend the honour of His Father, injured
with so many offences, and to appease the just indig-
nation which He had conceived against men, reconcil-
ing them to Him, and freeing them from their offences
and from the ,pains, temporal and eternal, they had
deserved for them. — ii. To merit and obtain for them
grace, charity, and all virtues, together with the neces-
sary and convenient means for their justification and
perfection. — iii. And lastly, to open to them the gates of
heaven, and to bring them into the glory of life eternal,
removing all the impediments which might hinder them.
Hence it is, that, because the sins of men were not
only infinite in number, but also infinitely enormous, as
being committed against an infinite God, it was necessary
that the Person should be of infinite excellence who
should suffer for them, to discharge that infinite debt
with any even justice. And although the least pain of
Jesus Christ, and the very least drop of His precious
blood had been sufficient for this, as being the blood of an
infinite Person, yet would He suffer a multitude of tor-
ments, that so His " redemption" might be the more
"plentiful," (19) and we men understand the infinite
enormity of our sins; because, as S. Bernard says, (20)
by considering the remedy, I see the greatness of my peril.
O how grievous are the wounds for which it was necessary
(19) Ps. cxxix. 7. (20) Serm. 3, de Nat.
ON THE PASSION OF CHRIST OUR LORD. 35
that Christ should be wounded 1 If the wounds had not
been deadly, aye even to death eternal, never would the
Son of God have died to remedy them. Our merciful
Redeemer beheld the whole mystical body of mankind,
wounded from the foot to the head with innumerable sins,
and to cure him would have His body all wounded from
the foot to the head with innumerable stripes, and His
soul afflicted with most grievous sorrows, proportioning
the medicine to the necessity of the wound.
To this purpose, for our inordinate desire of riches,
Thou, O Lord, hangest naked upon the cross ; — for the pride
of the learned Thou art reputed for a fool ; — for the vanity
of those who presume they are holy Thou art scorned as a
sinner ; — for the haughtiness of the mighty Thou art treat-
ed as one feeble and miserable; — for the voluptuousness
of the sensual Thou art laden with torments ; — the pains
of Thy five senses pay for the disorders of ours; — Thy
head is crowned with thorns in chastisement for our am-
bition ; — Thy tongue is afflicted with gall and vinegar for
our gluttony; — Thy hands and feet are bored with nails
in punishment of our evil works and pernicious steps ; —
Thy shoulders are furrowed with lashes for the thefts and
mischiefs which we laid upon ours ; — Thy back is charged
with the burden of the cross because ours had cast off the
burthen of Thy law.
Colloquy. — 0 most liberal Redeemer, whose re-
demption is so copious and abundant, that it is suffi-
cient to remedy an infinite number of worlds, if there
were so many, apply, I beseech Thee, this redemption
to this one world which Thou hast created, that all
enjoy the benefit of it, and be saved. Amen.
2. Christ our Lord suffered all these torments for the
very enemies who inflicted them, and shed His precious blood
to satisfy for the sins which His persecutors committed in
36 MEDITATION I.
sliedding it, and in proof of this He prayed for them upon
the cross, and excused them to His Father. And His
charity was so immense, that He offered His Passion to
impart the same charity even to those who abhorred Him,
— to honour those who dishonoured Him, — to give liberty
to those who apprehended Him, — to give rest to those who
afEicted Him, — and to give eternal life to those who in-
flicted upon Him a most cruel death.
Colloquy. — Blessed be Thy immense charity, 0 my
Saviour, and glorified be Thy infinite mercy. Oh that
Thy enemies knew of it ; if they did, how confounded
would they be for their ingratitude, and changed from
foes into loving friends, would never cease to praise
Thee, and to serve Thee with greater love than before
they persecuted Thee with rancour. Open, 0 Lord,
the eyes of those who persecute Thee at this present
day, that, ceasing to persecute Thee, they may wholly
employ themselves in serving Thee. Amen.
3. Consider with more exact attention how Christ our
Lord suffered all these contempts and pains, for all men in
the world; in such a manner that He suffered and offered
them particularly for every one, and as if there had been
but one alone in the Avhole world, whom He held present
in His memory and in His heart, pondering on his sins,
his miseries, and necessities, as if there had been no
other to behold and remedy, save him alone, so that I may
say that to myself what St, Paul said of himself, speaking
of Christ our Lord : — "He who loved me, and delivered
Himself for me." (21)
Colloquy. — 0 my soul, if thou hadst seen thyself in
the heart of thy sweet Jesus, at the time when He
was suffering these agonies ! If thou understoodst the
love and solicitude with which He offered them up for
(21) Gal. ii. 20.
ON THE PASSION OF CHRIST OUR LORD. 37
tliy sins, doubtless thou wouldst burst asunder with
sorrow for having been the cause of His sorrows, and
wouldst burn with love to see thyself so beloved in the
midst of them. Deplore, then, now thy sins, for which
He suffered so much, who loved thee so much, and
love Him with all thy might who suffered so much for
thee ; and praise and glorify Him world without end,
as if He had suffered them alone for thee. Amen,
TH£ LOVE AND AFFECTION WITH WHICH HE SUFFERED.
POINT V.
This point is the most tender, and which ought to serve
as a sauce to give taste and spiritual relish to all our me-
ditations on the Passion, considering the greatness and
immensity of the love with which our Lord endured all these
torments, because He did not endure them from any neces-
sity or compulsion, but as the prophet Isaiah says, " He
was offered because it was His own will," (22) because
He was good and merciful, and desirous to please His
Eternal Father, and to do good to all men, and to discover
the infinite riches and treasures of the charity, mercy, and
liberality of Almighty God towards His creatures. And
as He loved His Eternal Father so much, and men for the
love of Him, with the selfsame immense love. He suffered
all that He suffered for them, embracing it with great de-
light and comfort for their good.
Colloquy. — Oh that I could find out and " compre-
hend" " what is the breadth and length and height
and depth" of the charity of Jesus ! Oh that I could
enter into His inflamed heart, and see the furnace of
infinite fire that burns there, and melt in those flames,
that, issuing forth full of love, I might love as I am
loved, and suffer with love for Him who suffered for
me with so great love I From this interior love burst
(22) Is. liii. 7. .
38 MEDITATION I.
forth such exterior signs and demonstrations, as were
sufficient to moUif j a heart more frozen than ice itself,
and harder than any marble.
1. The first sign, therefore, of the love of labours is, io
desire that thei/ soon befall us ; to take delight in talking of
them ; to renew often the memory of them ; to go with
joy and gladness to the place where they are to be en-
dured; to be sorry to see them deferred; and to rebuke
those who seek to hinder them, calling them " Satan," and
our adversaries. All this our sweet Jesus did, earnestly
desiring to suffer, as we shall see hereafter; and for this
reason, He said to His disciples: — "I have a baptism
wherewith I am to be baptized; Oh, how am I straitened
until it be accomplished! "'(23)
Colloquy. — 0 my beloved, if this baptism were of
wa^er, I should not wonder that the expectation and
delay were painful to Thee ; but being a baptism of
blood, and of blood drawn from Thy veins with terri-
ble torments, how dost Thou desire it with such soli-
citude ? Oh, who may give me such a hunger and
desire to suffer tribulations, that I may recreate my-
self more in them than in rest itself.
2. But, because many boast of tribulations, and wish
them greatly before they come, but being come, fly and
abhor them ; therefore there is another much more certain
mark of love of afflictions, which is to court them, and go,
as it were, to meet them, not to fly them, nor to hinder
them, although one might do so; not to excuse oneself,
not to recoil nor to speak in one's own defence, although
provoked to do so, not to seek exemption, but promptly
to offer oneself without resistance to all, whatever one's
tormentors may do to one, with such a kind of meekness,
that they be not afraid still to torment, after they have
(23) Luc. xii. 50.
ON THE PASSION OF CHRIST OUR LORD. 39
inflicted many torments upon one. All this, and much
more, Christ our Lord plainly discovered in His Passion ;
for He repaired to the garden where they were to appre -
hend Him : — He could have prayed His Father to have
sent Him " legions of angels" to defend Him, and yet He
would not: — He gave leave to His enemies, prostrated by
His word upon the ground, to get up again and to appre-
hend Him: — He yielded His blessed face to buffets, and
His body to whips without turning away His face, or
shielding His body from any pain whatever: — He would
work no miracles, to shelter Himself under Herod's pro-
tection; nor speak in His own defence, that Pilate might
dismiss Him, although he provoked Him to it, and won-
dered at His silence; — finally, He accepted the unjust
sentence, and embraced the cross, stretching Himself out
upon it, and suffering Himself to be fastened to it with
rude nails of iron, being already much more strongly
nailed to it with the nails of love.
Colloquy. — 0 infinite love, and immense fire, which
" many waters" of such immense tribulations could
not " quench, "(24) but was enkindled the more with
them ! Enkindle in me, 0 Lord, this fire, and inflame
me with this fervent love. Amen.
3. But the excessive love of Christ went yet further, to
give greater signs of its excess, for not content with suf-
fering what He did, He desired to svffer ir,jinitely more.
He saw how anxious His enemies were to invent new tor-
ments to afflict Him ; and dilating so much the more His
love, He not only desired to suffer the torments they laid
upon Him, but was prepared to suffer all those which they
desired to lay upon Him. Indeed, not contented with
this, He was desirous and ready to suffer others incom«
parably greater, had it been necessary for our good.
(24) Cant. viii. 7.
4:0 MEDITATION I.
Colloquy. — 0 infinite fire, which always burnest and
never sayest, " enough," how shall I repay Thee this
desire to suffer ! Much do I owe Thee for the much
Thou sufferedst for me ; but much more do I owe
Thee for that which Thou desiredst to suffer, had it
been necessary for our redemption. If Thou re-
ceivedst five thousand stripes, Thou hadst the love
to receive other five thousand millions, much more
cruel. If Thy head was pierced with seventy-
two thorns. Thy love was ready to suffer it to be
pierced with seventy thousand of them. — If Thou
wert nailed three hours to the cross with exces-
sive pain. Thou wast prepared to be nailed millions of
hours thereon, and that with many greater torments.
More didst Thou desire to be tormented than Thine
enemies could torment Thee : and more didst Thou
love to suffer than all worldly men love repose. — 0
who will give me so insatiable a love, as never to be
satisfied with suffering for Him who suffered so much
for me with so insatiable a love ?
A true testimony of this love is that which passed in
the garden, where our Lord, foreseeing the torments of
these tormentors, would of His own accord, give a begin-
ning to His tribulations, with such signs of sorrow, that
He sweat blood; as will be pondered in its place.
OF THE HEROIC VIRTUES EXERCISED BY HIM IN SUFFERING.
POINT VI.
Consider, first, how Christ our Lord exercised in His
I*assion all the principal virtues of a Christian and perfect
life^ and every one of them in an heroic degree — ^both as
regards the exterior acts, and a great deal more regarding
the interior, which accompanied the exterior.
1. The causes of this were: —
i. Because He was com^-^tgtJB^An example and a model
ON THE PASSION OF CHRIST OUR LORD. ^1
pf virtues, and therefore ■would at tliat time make an
abridgment of all, and give singular example of them, as
He said after He had washed the feet of His apostles. (25) —
ii. Because by His Passion we were to merit and to gain all
virtues, and therefore He would that the merits should be
grounded in the actual exercise of all of them. — iii. To re-
pair the reputation of virtues, wliich was much decayed
and discredited with the world, especially those of which
the end is to contemn all worldly things.
iv. That by His testament and last will confirmed by
His own death, He might leave us for a legacy the most
excellent works of all virtues; for, as He said in His last
sermon: — " A new commandment I give unto you, that you
love one another, as I have loved you. "(26) So might He
likewise say, — " A new commandment I give unto you,
that you humble yourselves, as I have humbled myself,
and that you obey and suffer, as I have obeyed and suf-
fered."
Colloquy. — 0 sweet master, teach me, I beseech
Thee, to exercise these virtues, imitating the example
which Thou hast given me, to the end that with all
my might I may sustain their reputation, to Thy
honour and glory. Amen.
2. Ponder the multitude and greatness of these virtues,
discoursing through those eight heroic acts which Christ
our Lord, in the sermon oa the mountain, called Beati-
tudes, and which He exercised in His Passion in an emi-
nent degree.
i. First, He exercised poverty of spirit^ renouncing all
things, even to His very garment, remaining naked upon
the cross. With this poverty He exercised humility com-
prised in it, treading under foot all the vain pomps and
vanities of the world, and embracing all kinds of con-
(2o) Joan. xiii. 15. (26) Joan. xiii. 34.
42 MEDITATION I.
tempts, as has already been declared. — il. He exercised
most heroic meekness^ in the midst of so many Kild beasts
which bit Him and tore Him, remaining like a lamb, with-
out speaking, without defending or vexing Himself, and
suffered all with such fortitude, as to seem as if insensible.
— iii. He mourned most bitterly for our sins, with sorrow
and sadness, even to the shedding, not only of tears
through His eyes, but of blood through all the pores of
His delicate body. — iv. He had an insatiable hunger and
thirst after justice^ not being able to satisfy Himself in
doing good, and enduring evils to justify us, and to
give us an example of sanctity, on which account He
said upon the cross, " I thirst." — v. He showed most
singular merci/ towards such as were in misery, [be-
stowing upon them whatever He had, goods, honour,
blood, and life, to redress their miseries, His body for
food to assuage their hunger, and His blood for drink
to quench their thirst. — vi. He had a most eminent
purity of hearty keeping Himself amidst such terrible
occasions exempt from sin, even taking occasion by them
to exercise admirable acts of virtue. — vii. He was a peace-
maker in a most excellent manner, making peace between
us and His eternal Father, obtaining for us true peace,
and preserving it in Himself even with those with whom
He had to wage such a terrible war viii. Finally, He
showed Himself exceedingly patient^ suffering for justice
the greatest persecutions which ever were suiFered, and
with the greatest patience that ever any one had, on which
account with great reason are due to Him all the rewards
which belong to these virtues, which He also merited for
such as should imitate Him in the practice of them.
Colloquy. — 0 sovereign master, if one had heard
Thee speak on the first mountain, when Thou didst
preach and teach these virtues, and had seen Thee
ON THE PASSION OF CHRIST OUR LORD. 43
suffer on the mount of Calvary, when Thou didst
practise them, Thou wast the same, and hadst the
same end on both mountains, speaking and working,
teaching others to suffer, and suffering Thyself; give
me grace, 0 Lord, to hear that which Thou hast
taught me, and to exercise that which Thou didst ex-
ercise, conforming myself to Thee in all Thou didst,
and in all Thou sufferedst. Amen.
3. These virtues of Christ our Lord may be pondered
every one apart, running through the degrees and proper-
ties which every one contains. And because it would be
over-tedious to give an example of every one, I will give
an instance only in obedience, a virtue which embraces all
the others, of which St. Paul said, that Christ our Lord
*' humbled Himself, becoming obedient unto death, even to
the death of the cross,^^ (27) and that being the Son of Al-
mighty God, " He learned obedience by the things which
He suffered," (28) which was most heroic.
i. Because He not only obeyed in things easy, but also
in things most dijlcult and sharp, as was the death of the
cross, with other painful things that went before it.
— ii. Although the things were such. His obedience
notwithstanding was most entire, without omitting one
jot or tittle of all that the prophets had prophesied;
and this St. John pondered when he said: — " Jesus, know-
ing that all things were now accomplished, that the Scrip-
ture might be fulfilled. He said, I thirst," (29) which was
to say, — to the end that He might satisfy one of those
penalties which were prophesied, and was yet unaccom-
plished, namely, that they were to give Him vinegar to
drink when He was thirsty. He said, " I thirst." — iii. His
obedience was most prompt, punctual, without delay, hesi-
tation, reply, or excuse, to all that was commanded Him,
(27) Phil. ii. 8. (28) Heb. y. 8. (29) Joan. xix. 28.
44 MEDITATION I.
althougli it were exceedingly painful, and on the part of
the Jews and executioners most unjust. — iv. It ^vsiS general
and humble, for He subjected Himself to all sorts of evil
and perverse men, understanding this to be the will of His
heavenly Father, according to that which the prophet
Isaiah said, — " The Lord hath opened my ears ;" (30) that is
to say, has commanded me to obey, and I have not gain-
said nor gone backwards, I have given my body to those
who struck it, my cheeks to those who plucked me, I
turned not my face away from those who injured me, and
spat upon me. — v. It was an obedience persevering even to
death, willing that first life should fail before obedience,
and so He died obeying, and obeyed dying, and all with
obedience of love, according to that which the same Lord
said : — " That the world may know that I love the Father,
and as the Father hath given me commandment, so do I —
Arise, let us go hence to suffer.'' (31)
Colloquy. — I give Thee thanks, 0 most sweet Lord,
for the heroic example which Thou hast given me of
obedience; oh that I had the hke strong, entire, prompt,
punctual, persevering, and loving obedience, subjecting
myself to every human creature for the love of Thee,
that all the world may know that I love Thee, and
that I accomplish Thy commandments, after the man-
ner which Thou commandest. By Thy most holy
obedience, I beg of Thee this obedience ; command
me, 0 my God, what it pleases Thee, so Thou give
me this virtue to accomplish what Thou commandest
me.
(After this manner may be made discourses about humi-
litij, poverty, silence, modesty, and other virtues.)
(30) Is. 1. 5. (31) Joan. xiv. 31.
ON THE PASSION OF CHRIST OUR LORD. 45
OF THE SEVEN STATIONS MADE BY HIM IN HIS PASSION.
POINT VII.
1. The stations which Christ our Lord walked the night
of His Passion, and the day following, may be reduced to
seven, to meditate them in the seven days of the week, com-
prising in them the whole history of the Passion. — i. The
first was with His disciples from the supper-room to the
garden of Gethsemane, where He grew sad, prayed, and
sweat blood. — ^ii. The second was from the garden, where
He was apprehended, to the house of Annas, where He
was examined, and received a cruel buffet on the face. —
iii. The third was to the house of Caiphas, where He was
spit upon, buffeted, and endured most grievous injuries
and abuses all that night. — iv. The fourth was to the
house of Pilate the president, where He was accused by
the Jews, by the means of many false and suborned wit-
nesses.— V. The fifth was to the palace of king Herod,
where He was treated with scorn by him, and by his
whole army. — vi. The sixth was at His return to the
house of Pilate, where He was scourged, crowned with
thorns, mocked, derided, and condemned to death. — ^vii.
The seventh was from thence to the Mount of Calvary,
bearing upon His shoulders the cross on which He was
also crucified.
2. For these seven stations I ought, with holy David, to
give thanks to God " seven times" a day, (32) glorifying
Him for the judgments of His justice and mercy which
shone in them, taking time to ruminate and consider at
leisure, — i. who the Person is who walks these stations, and
tlie end that He has in them ; — ii. the company He leads ;
— iii. the place whence He departs. His manner of walking,
the place to which He goes ; — iv. the things which He says^
(32) Psal. cxviii. 164.
46 MEDITATION I.
does, and suffers, drawing from all the spirit and profit for
which they were ordained.
i. In the Person of Christ our Lord is to be considered
His infinite dignitij, as has been said, considering the paces
and affections of spirit with which He accompanied the
steps His body made, ordaining them to the sole glory ot
His eternal Father, to make satisfaction for our sins. And
it may be that these stations were seven in chastisement
of the evil steps which we have trod in the seven deadly
sins, and to bruise the pride of the " red dragon having
seven heads," (33) which held the world in tyranny, as
also to tame the pride and rebellion of worldlings, and to
give us all an example of humility and patience, according to
that which is written, that " The ancient mountains were
crushed to pieces, the hills of the world were bowed down
by the journeys of His eternity," (34) — which is to say,
that proud and haughty hearts, rebellious and perverse
spirits, have humbled and subjected themselves by the
ways and journeys this our Lord walked, and had traced
out for that end from all eternity.
Colloquy. — 0 eternal God, and our Saviour, the
Lamb sacrificed for us from the beginning of the world,
enlighten the eyes of my soul, that I may consider
these journeys and steps which Thou walkedst for our
remedy, so that I may obtain the end for which Thou
ordainedst them. Pardon, 0 Lord, by them, my evil
steps, and direct them for the time to come according
to Thy holy law, that '' no iniquity have dominion over
me."(35) 0 eternal Father, who numberest the steps
of men,(36) as well of the evil to chastise them, as
those of the good to reward them ; behold the steps of
Thy beloved Son, and by them I beseech Thee to
direct mine, that in all things they may be conformable
to His. Amen.
(33) Apoc. xii. 3. (34) Habac. iii. 6. (35) PsaL cxviii. 133.
(36) Job. xiv. 16.
ON THE PASSION OF CHRIST OUR LORD. 47
ii. Concerning the company which Christ our Lord led
along with Him in these stations; sometimes He walked
accompanied by His disciples, like as the shepherd walks
in the midst of his sheep, as He did in the first station,
from the supper-room to the garden, comforting them,
exhorting them to watch and to pray, defending them
from the wolves, who sought to persecute and destroy
them; — but in the other stations He went environed with
His enemies like a sheep amongst wolves, and like a lamb
amongst lions and tigers, which with excessive cruelty and
fierceness bit Him, tore Him, and afflicted Him with inju-
ries, contempts, sorrows, and torments, leading Him
tied and shackled, even as a sheep when he is led to the
slaughter, without once opening His mouth to complain.
Then did He personally accomplish in Himself that which
He had said to His disciples: — "Behold, I send you
therefore as lambs among wolves," — " be ye wise as ser-
pents, and simple as doves." (37) For in these stations,
notwithstanding that the persecutions, calumnies, and
treacheries of His enemies were very terrible, yet He
always showed Himself mild as a lamb, without resisting
them, simple and pure as a dove, without ofi*ending them,
wiser than any serpent, for He was never deceived by
them, but with admirable wisdom confounded them, some-
times holding His peace, sometimes speaking, according as
the case required.
iii. Concerning the 'places from which He departed, the
manner in which He walked, and places to which He went
and ended His station, — all are to Him places of affliction^
and of torment ; leaving one, and entering into another, and
almost always the latter more terrible than the former, pass-
ing from a lesser torment to a greater ; all which journeys
were made with great haste, by reason of the fury of His
(37) Luc. X. 3; Mat. X. 16.
48' MEDITATION I.
enemies, who urged Him forward, as also for the greatness of
the love with which He Himself desired to hasten, to con-
clude with expedition our redemption : so that we may say-
that of the Canticles: — "Behold He cometh leaping upon the
mountains, and skipping over the hills." (38) The moun-
tains and little hills are the tribunals and palaces of the
high-priests, presidents, and kings, which this our Lord'
visited, not to enjoy those goods which there those world-
lings enjoyed, but with great celerity like a hart pursued
by dogs, passed through every one of them, being there'
torn, struck, and tormented, until, upon the mount of Cal--
vary, He took His last rest, remaining all disjointed and:
dead upon the Cross.
iv. Lastly, in each of these places T will huifd spiri-
tually certain tabernacles, such as Saint Peter would
have built upon the mount of Thabor, there to remain
with Christ transfigured in sorrows, weighing particu-*
larly what He there says, does, and suffers for my sake,
— I will build a tabernacle in the garden of Gethse-
mane, and I will there abide with Christ, heavy and
afflicted, watching and praying with Him, hearing the
words which He speaks with His Father, and with His
disciples ; hearing likewise those which the angel spoke to
Him when he comforted Him, and those which He return-
ed in answer ; and beholding the combat which He suffered
within Himself, and His bloody sweat. His steps going
and coming to His apostles to wake them, and to the place
of prayer, to pray for Himself and them At one time I
will beseech Him, as the disciple does his master, that He
Avould teach me to watch and pray; at other times, as a
friend, or faithful servant, I will comfort Him in His dis-
comforts, taking compassion to see Him so discomforted,
and bearing Him company in His solitude. And in the*
(38) Cant. ii. 8.
ON THE PASSION OF CHRIST OUR LORD. 49
selfsame abode I will beliold how He goes to entertain
His enemies, the words He says to them, the miracles He
wrought upon them, and the torments He received at their
hands, being taken, trampled upon, and manacled. And
notwithstanding that all this was done hastily, yet I will
ponder the same slowly, detaining myself in this abode and
station, until my soul remain satisfied, instructed, and
allured to the love and imitation of that which there she
had beheld in her blessed Lord.
All this shall be drawn out of that which we shall say
on the meditation of this mystery : and in the same man-
ner we ought to proceed in the other mysteries.
ON THE S0RE0W3 FELT BT THE BLESSED VIBQIN, OUE LADY, OVER
HIS PASSION.
POINT VIII.
In these mysteries of the Passion we ought also to con-
sider the sorrows and afflictions of the blessed Virgin, our
Ladyy to take compassion on her, for her great sufferings
and those of her Son on this occasion, feeling what His
glorious mother suffered. And as she is also our mother,
and that our sins are the cause of her afflictions, it is with
great reason that we feel them, and encourage ourselves
also to imitate the excellent virtues she discovered in
them.
The greatness of these sorrows is to be collected from
two principal sources: —
1. From the great love which she hare to Christ our Lord:
because, according to the measure of love, is the joy of the
goods which the person beloved possesses, and the sorrow
for the evils which he suffers. This love, therefore, and
this sorrow, were excessive in the Blessed Virgin for
many reasons.
i. Because Christ our Lord was her natural /S'on, whom
Vol. IV.— 4.
50 MEDITATION I.
slie loved with a love more tender and pure than all the
mothers and fathers in the world love their children ; as
she alone was a mother without father, in whom was
engrafted all the love both of a father and a mother.
And as the conception of this Son was singular by the
operation of the Holy Ghost, which is properly love; so
the love was likewise singular, and consequently the
sorrow which she suffered at His death was also most
singular. So that she might justly say: — "O, all ye that
pass by the way, attend and see if there be any sorrow like
to my sorrow." (39)
ii. To this is to be added, that this son was her first-
horn^ and her only son, whose life therefore was more dear,
and His death more to be deplored. For the Sacred Scrip-
ture, to exaggerate the grief of anything, calls it " the
mourning for the death of the only -begotten." (40) How
deeply, then, did the Blessed Virgin deplore the death of
this only-begotten, who at the same time was the Only-
begotten of Almighty God, beholding Him crucified with
so great pain and ignominy.
iii. The love of the Blessed Virgin was augmented more
towards her Blessed Son on account of the great likeness
which existed between them; likeness being the cause of
love; and so we see that fathers are wont much more to
love that son who most resembles them. Seeing, then,
that the Blessed Virgin and her son were exactly alike in
complexion and condition, in manners and virtues, were
even two made one; hence it was, that the sorrow which
pierced the one, pierced likewise the heart of the other.
iv. The fourth reason for loving Him, was, the excellency
of the sanctity and wisdom of her son; as true charity
loves those most who are the best, and approach nearer to
(39) Thren. i. 12. (40) Jer. vi. 26; Amos. viii. 10; Zach. xii. 10.
ON THE PASSION OF CHRIST OUR LORD. 51
Almighty God. (41) And if it happen as well, that they
be also connected with us by blood, the love augments so
much the more; nature and grace uniting themselves to
make it more perfect. For this respect sorrow increases,
if we see one suffer who is most holy ; and as we believe
that he suifered innocently, this augments the more our
sorrow. For if "the daughters of Jerusalem" (42) so
bitterly lamented the torments of Christ, holding Him for
innocent: how much more bitterly did she deplore them,
who held Him for the Holy of holies, and for the very
fountain of all holiness ?
V. Because she acknowledged Him to be her infinite
benefactor, of whom she had received innumerable and
most excellent benefits; amongst which the rarest was, to
have chosen her to be His mother. And as love is always
grateful, so it wishes infinite good to its benefactor, in
recompense of those goods which it has received from
Him. What sorrow, then, did the Blessed Virgin feel,
seeing Him to suffer such infinite evils, whom she desired
should enjoy such infinite goods?
vi. Because, being her son. He also was the Soti of the
living God — God infinite, and therefore worthy to be
loved with an infinite love, for His infinite goodness and
beauty. And as the Virgin with a particular light knew
this excellency of her son; — so she loved Him with her
whole heart, with her whole soul, with her whole spirit,
and with her whole forces, without omitting any of that
singular love which she could offer Him. And according
to this measure of love, her sorrow augmented, sorrowing
with her whole heart, — with her whole soul — with her
whole spirit, — and with all her forces to behold Him so
despised and abhorred, who for infinite respects, deserved
to be honoured and loved of all.
i (41) S, Th. 2. 2, q. xxvi. art. 7 and 13. (42) Luc. xxiii. 28.
52 MEDITATION I.
vii. Lastly, the Holy Ghost had poured into her heart
the charity of Almighty God, unithig her with Him with
unitive love, in such a manner that she was one spir it with
Almighty God, and with her son ; so that she felt all the
prosperities and adversities of her son, as if they had been
her own ; and likewise deplored the afflictions of her son
much more bitterly than if the same had been her own
because she loved Him more than she loved herself. And
as the force of this love transported her out of herself,
and set her in the heart of her son, so what He endured
she endured, feeling in herself that which she saw her
son suffer; and so might much better say than did S.
Paul — "With Christ I am nailed to the cross: and I live
now, not I, but Christ liveth in me, "(43) and I live in
Christ.
2. "With the greatness of this love was joined the second
source of sorrow, that is to say, — the lively apprehension
which she had of the pains of her son, with all the circum-
stances which have been related; for she had read the
Holy Scriptures which recounted them, and penetrated
into them with a heavenly light; and finding herself present
at them, she not only pondered what He suffered without,
but much more that which He endured within, of all
which she framed to herself so lively a representation, that
she transformed herself into the figure of that which her
son suffered. This was the two-edged sword, sharpened
with knowledge and love, which pierced, as Simeon said,
not the body, but the soul of this most pure Virgin.
And after this manner, she also drank the chalice of
the Passion which Christ offered to the sons of Zobedee,
and was baptised with the Baptism of pains, and sub-
merged in the bitter sea of tribulations, in such a manner
that we may say of her: — " Magna est velut mare contritio
(43) Gal. ii. 20.
ON THE PASSION OF CHRIST OUR LORD. 53
tua;" — "Great as the sea is thy destruction, "(44) and
marvellous the bitternevss of thine affliction.
Colloquy. — 0 sovereign Virgin, who can express
the bitterness which thou didst feel for these seven
causes of love and of sorrow, which, hke seven swords,
pierced thy heart? Well might Thou say on this
occasion ; — " Call me not Noemi, (that is beautiful ;)
but call me Mara, (that is bitter,) because the Al-
mighty hath quite filled me with bitterness."(45) Great
favours did the Almighty do thee, in the day of His
Incarnation, and great afflictions has the same Al-
mighty given thee in the day of His Passion ; and
since the afflictions that He sends are reputed favours,
beseech Him to manifest in me His almighty power,
giving me feeling of what He suffered, with grace to
imitate Him in them. Amen.
3. From these considerations I should gather that the
highest disposition to feel the pains of the Passion of
Christ our Lord, is love, which, as St. Bonaventure says,
(46) the more enkindled it is, the greater will the sorrow
and compassion be, and with the selfsame comparison love
is augmented Wherefore, of the seven titles and causes
which have been related, I will take those which serve
most to enlarge this fervent love, and to unite me with
Christ, that He may make me partaker of His pains, and
of the fruits which proceed from His precious example.
OF THE H£&OIC VIETCES EXERCISED BY THE BLESSED VIKGIN OUE LADT
IN HIS PASSIOK.
POINT IX,
Lastly are to be considered those rare viHues which the
Blessed Virgin exercised upon this occasion, that we may
imitate her in them.
(44) Thren. ii. 13. (45) Ruth. i. 20. (46) Stim. Div. Amoris, c. 2.
54 MEDITATIOX T.
1. The principal were four, in wliicli many others are
contained.
i. A most high resignation of her ivill to the will of
Almighty God, in which she denied her own natural will,
that she might conform it to the divine, saying that which
her son said: — " Not what I will, but what Thou wilt."
(47) And this resignation is so much the more heroic, as
the labours are greater to which we expose ourselves
through them.
ii. Most profound hmnility in not flying insults, but
seeking and embracing them, rejoicing to manifest herself
to be the mother of Him who publicly was oppressed with
so many injuries, receiving a great part of them for her
own share, as far as she could, and with this humility she
stood by the cross of her blessed son, taking His Passion
and death as suffered for her, for although she had no sins
for which Christ need suffer death, yet was she by His
merits preserved from them.
iii. Great fortitude and magnanimity, joined ivith pa-
tience, with which she approached the cross of her son,
standing upright at its foot, nothing being able to remove
her from His presence, — neither the cruelty of the persecu-
tors, nor the asperity of the torments which she endured,
but rather she desired that some occasion might be offered
to suffer and die for the love of Him, who suffered and en-
dured so much for the love of her.
iv. Most inflamed charity and love of men, even of the
deadly enemies of her son, so that neither their blasphe-
mies nor cruelties could move her to indignation, but
rather to compassion and sorrow for the sins which they
committed, and the evils which thereby they incurred,
praying to Almighty God for them, and excusing them in
(47) Marc. xiv. 36.
ON THE PASSION OF CHRIST OUR LORD. 55
the same manner that her son excused them, as shall be
shown in its place.
2. In this manner did the Blessed Virgin join with her
most bitter afflictions admirable acts of virtue, so that
justly she might then have said that of the Canticles: —
" I am black but beautiful, O ye daughters of Jerusalem,
— do not consider me that I am brown, because the sun
hath altered my colour." (48)
Colloquy. — Thou art black, indeed, O most holy
Virgin, exteriorly, through the pains which thou
sustainest ; but most beautiful interiorly, for the vir-
tues thou exercisest ; the sun of justice has altered
thy colour, because His sorrows are the cause of thine ;
and yet the selfsame sun makes thee beautiful, for
His example gives splendour lo thine, which thou
showest in imitating His virtues. Beseech Him,
therefore, 0 most pious mother, that He will illumi-
nate and inflame my heart with the burning beams of
His celestial light, that I may so meditate His bitter
pains, as to have part in them, practising His
blessed virtues. Amen.
Conclusion. — By what has been said in these nine points
is declared in general what things are to be pondered more
in particular in every mystery of the Passion, as well in
the Person of Christ our Lord as of the Blessed Virgin
His mother, taking them both for the principal matter of
meditation and imitation, and the mother for our advocate,
to obtain true feeling of what her son suffered. The
practice of the whole will be given in the ensuing medita-
tions.
(48) Cant. i. 4.
5Q MEDITATION II.
MEDITATION II.
ON CHRFST'S ascending to JERUSALEM, WHEN HE DISCOVERED TO HIS DISCIPLES
WHAT HE WAS TO SUFFER THERE, AND OF THE VARIOUS TIMES THAT
HE MADE MENTION OF HIS PASSION TO THEM.
POINT I.
Christ onr Lord knowing that the time of His Passion
approached, (1) and that in Jerusalem the Jews Avere plot-
ting His death, would depart from the city of Ephrem, where
He had recollected Himself with His apostles, and would
go thither, in which journey He made extraordinary haste,
for as St. Mark says: — ''■Jesus went before them, and they
were astonished, and following Him, were afraid." (2)
Upon this point are to be pondered the causes of this new
and unwonted manner of going in Christ our Lord so
speedily, and the effects which it caused in His disciples.
1. The first cause was, to declare the promptitude of ivilly
and the fervour of spirit with which He went to suffer ;
without any fear of the torments which awaited Him at
Jerusalem, when going to do things of themselves easy
and glorious, as to preach, to work miracles, heal the
diseased, and the like, Christ our Lord used His ordinary
pace, but to the painful and ignominious obedience of His
Passion and death, He would use extraordinary haste,
manifesting by His hasty pace the force of divine love,
which is like fire, and to a prick or spur, that makes us
hasten and run with fervour to that obedience which is
most painful to the flesh, but most agreeable to Almighty
God. The contrary to this self-love effects, which goes
with feet of lead to the laborious exercises of virtue, and
(1) Mat. XX. 18; Marc. x. 33; Luc. xviii. 31; Joan. xi. 54.
(2) Marc. x. 32.
ON Christ's ascending to Jerusalem. 57
makes us to run with speed to all that is honourable and
delightful. Hence I may conjecture how full I am of self-
love, and how void and empty of divine.
Colloquy. — 0 most sweet Jesus, who, to suifer tor-
ments, ascendedst to Jerusalem with so great haste
and fervour, as if it had been to receive the repose
and hire of Thy labours ; fill my heart, I beseech
Thee, with that divine love which then forced Thee
to make such haste ; that, leaving my slow and idle
pace, I may with fervour like Thine, offer myself to
obey and to suifer all Thou shalt please to impose
upon me. Amen.
2. The second cause why in this journey Christ our
Lord would be the foremost, was to signify that in matter
of suffering labours and afflictions, as well interior as ex-
terior, He Himself would go before all His apostles (3) and
disciples, and before all the martyrs and saints that ever
were, or ever should be. Whereas, on the other hand, in
working miracles, which is a thing of honour. He gave
place even to His apostles and to other saints, contented
that they should work greater miracles than Himself, ac-
cording to that of St. John the Evangelist, saying: —
*' Amen, amen, I say to you, he that believeth in me, the
works that I do, he also shall do, and greater than these
shall he do." (4) But in matter of suffering none ever
went before Him, or equalled Him, for He suffered more
than Job, more than the beggar Lazarus, and more than
the prophets, apostles, and martyrs, all of whom come be-
hind Him, beholding Him as a most perfect pattern and
example of suffering.
Colloquy. — 0 good Jesus, how contrary is Thy
spirit to the spirit of the world ; for it will go before
(3) S. Tho. 3, p. q. xlvi. art. 6. (4) Joan. xiv. 12.
58 MEDITATION II.
all, in those things which respect honours and plea-
sures, but Thine in dishonours, torments, and afflic-
tions. It desires to go before in the works of greatest
glory, but Thine in the works of greatest ignominy.
Give me. Lord, I beseech Tliee, this spirit, of which
Thou madest so great account, that I may contend to
excel all others in this, that for Thy love I may be
more contemned and afflicted than all others. Amen,
3. The third cause was, to provoke His apostles^ both to
admiration and to imitation, " Stupebant sequentes," for
they were astonished, following Him, and hastening to
overtake Him, each one contending to get before the other,
and to approach nearer to Jesus, vanquishing the fear and
timidity which withheld them, by the fire of love which
they felt for Him, which also made them redouble their
pace, urged by the same example of Christ our Lord. In
which we are shown how we are to behold and meditate
Jesus Christ in His holy Passion, admiring the things
which He did and suffered, and labouring to imitate Him
in them. When I behold Christ Jesus beaten with
scourges, clad Avith purple, crowned with thorns, and
bearing His cross, I will wonder to see that so great a
Lord suffers with so great love things so painful, and I
will draw near Him, as much as is possible for me, follow-
ing Him in taking disciplines, wearing hair clothes, cloth-
ing myself in poor apparel, and carry my cross every day,
hastening to go before others, and to follow Him, not
" afar off," (5) as St. Peter followed Him the night on
which He was apprehended, but near Him, beseeching this
our Lord to help me to overcome such repugnances as
divert me from following Him, and doing on my own
part all that I can to overcome them.
(5) Mat. xxvi. 58.
ON Christ's ascending to Jerusalem. 59
POINT II.
Clirist our Lord going in this manner, stood still awhile,
until the twelve apostles came to Him, whom taking
apart, He said to them secretly: — " Behold we go tip to
Jerusalem, and all things shall he accomplished ivhich were
written hy the prophets concerning the Son of Man. For He
shall be delivered to the Gentiles, and shall be mocked*
and scourged, and spit upon, and after they have scourged
Him they will put Him to death, and the third day He
shall rise again." (6)
1. This now was the third time Christ our Lord discovered
His Passion to His apostles, for twice before He had done
the same, although not so distinctly as at this time — after
St. Peter had confessed Him for " the Son of the living
God," — when He healed the lunatic that was possessed by
a devil, to the great admiration and astonishment of all
that were present, as St. Luke observes. (7)
2. Upon all which we are to ponder the reasons why
Christ our Lord would so often discover to His apostles the
labours of His Passion and His death on such occasions,
making choice of those which serve most for our own
sjDiritual profit.
i. The first was, that all might understand how present
each one ought always to have this holy Passion in His me-
mory^ taking continually its bitterness, and drinking inces-
santly this chalice so painful, so that when He ate, or
drank, or preached, or conferred, or wrought miracles, or
other marvellous works, He had the same always present ;
even in His most glorious transfiguration, speaking with
Moses and Elias of the " decease that He should accom-
plish in Jerusalem," (8) He talked of it as of a thing in
(6) Luc. xviii. 31.
(7) Mat. xvi. 16, 17, 22; Marc. viii. 31, and ix. 31; Luc. ix. 22.
(8) Luc. ix. 31.
60 MEDITATION II.
which He greatly delighted, though in truth it was most
bitter; all this He did, to move me by His example, that
I also have the same Passion always present before my
eyes, and delight in thinking of it, and oftentimes to talk
of it, so that it may be to me as bread, which is eaten with
all other meats.
Colloquy. — 0 sweet Jesus, how is it that I am not
delighted to think of that of which Thou thoughtest,
and to talk of that of which Thou talkedst ? This is
my desire, 0 my beloved, to make "a bundle of
myrrh"(9) of Thy excessive sorrows, and to place it
always before my eyes, and between my breasts, that
I may continually remember them, have compassion
on Thee, and love Thee much more than my own self.
Never will I cast them behind me, but ever keep them
betwixt my breasts, as a thing most grateful to me,
and which I greatly desire to embrace ; nor will I
take Thy sufferings in a confused bulk altogether, but
remember and recount each one by itself, as long as I
walk the way of this mortal life, comforting myself
with their most pleasing odour, until I attain to life
eternal.
ii. The second cause was, to confirm His disciples in the
faith and belief of these His contumelies^ as things harder to
be believed than His excellencies, that they might arm them-
selves with great constancy to undergo them ; for which
cause, when He saw Himself highly honoured amongst His
disciples, by reason of the confession of St. Peter, and
again amongst the people, for the greatness of His mira-
cles. He discovered to them His Passion, remembering
what the Wise man says: — " In the day of good things be
not unmindful of the day of evils,'' (10) preparing them in
the one day for the other. " Behold, I go up to Jerusa-
(9) Cant. i. 12. (10) Ecclus. xi. 27.
ON CHRIST'S ASCENDING TO JERUSALEM. 61
lem," where I am to be delivered up to death, with great
contumelies and ignominies, and seeing you also go up with
me, prepare yourselves to suffer somewhat with me, lest
otherwise you come to fail in the faith and love which you
bear me.
Colloquy. — 0 sovereign master, whither Thou as-
cendest, thither also will I ascend, for, to suifer with
Thee is not to descend, but to ascend and to profit.
And so long as I see myself in Thy company, I have
no cause to fear, because Thy succour is most certain.
With Thee, therefore, will I suffer in the earthly
Jerusalem, that I may reign with Thee in the hea-
venly.
3. Of these words of Jesus Christ our Lord I will make
my profit in my labours, imagining that He says to me : —
" Behold we go up to Jerusalem," first to suffer, and after-
wards to reign ; neither goest thou alone, but I go with
thee to assist thee ; I go before, do thou follow after me,
to imitate me, that, suffering with me thou mayest likewise
reign with me, world without end. Amen.
POINT III.
Then immediately the Evangelists added: — ^^ And they
understood none of these things^ and this word was hid from
them, and they understood not the things that were said."
And they were afraid to ask Him of this word. " And
they were troubled exceedingly." (11)
1. Not all that hear the Passion preached, or read it, or
hear others talk of it, understand, penetrate, or tru^y feel itt
as neither at that time the apostles themselves understood
or penetrated it, for that they were as yet imperfect. For,
truly to feel, and effectually to penetrate its hidden mys-
teries, fruits, and excellencies, is the especial gift of Al-
(11) Luc. xviii. 34; Mat. xvii. 22.
62 MEDITATION IT.
mighty God, whicli He imparts to His best friends when it
pleases Him, and therefore I will humbly beg the same of
Him, saying :• —
Colloquy. — 0 my Redeemer, my understanding is
much obscured, and the mysteries of Thy passion are
concealed and hidden from me ; give me, I humbly
beseech Thee, true understanding and feeling of them,
since Thou commandest me by Thine apostle, to feel
in myself that which Thou dost suffer. (12)
2. The reasons why the apostles understood not, nor
penetrated those things which were spoken to them of the
Passion, were, because they held as base, and ybarec? exceed-
ingly coJitempts and ignominies, and much esteemed and
loved honour and dignities ; for which ca.use, when Christ
spoke to them of His contempts and ignominies, they were
exceedingly sad, and greatly depressed in mind, holding it
as a thing most unworthy that He should ever permit
such things to befal Him. Hence also it proceeds when I
meditate the same Passion, that I am dry or without any
feeling or taste for it, because I come with a disposition
contrary to these mysteries; and, therefore, truly to feel
them, I ought to lay aside that vain fear of contempts and
tribulations, of self-love, honours, and dignities, endea-
vouring to make great account and estimation of all that
which affords me matter of suffering afflictions and con-
tempts, whereby to accomplish the will of Almighty God.
3. To have a greater and more effectual feeling of this
truth, it will help much to ponder on this occasion what
happened to Christ our Lord with St. Peter, who had
scarcely finished confessing Him to be the Son of the living
God by revelation, which he had received from the Father
of heaven, but he presently discovered his own grossness
and stupidity, for hearing his master speak of His Passion,
(12) Phil. ii. 5.
ON Christ's ascending to Jerusalem. 63
lie esteemed it so basely, that lie took upon himself to
reprehend Him for it, saying: — "Lord, be ii far from
Thee, that shall not he unto Thee.''' (13) But Christ our
Lord looking upon the other apostles rebuked him, and
answered him very sharply, saying: — "Go behind me,
Satan, thou art a scandal unto me, because thou savourest
not of the things that are of God, but the things that are
of men;" as if He had said more evidently, — "Thou who
hast honoured me, confessing me the Son of the living
God, art now become Satan, and my enemy, in that thou
opposest thyself to ray Passion, seeking by all means in
thy power to avert me from it, contrary to the will of my
Father, who wills that I suffer it ; all which proceeds from
thee, because thou wantest true heavenly wisdom, to know
and to savour those things which are ordained of Almighty
God, and hast only a human and earthly wisdom, to know
and savour the things which are of men, and wdiich they
prize and make account of. Go, therefore, after me, and
follow me, for I may not follow thy fond and erroneous
judgment, but thou must humbly follow mine, which is
assured."
Hence I may see how greatly Christ our Lord esteemed
His death and Passion, as being ordained by the will of
the eternal Father, for the good of the whole world, and
the great account which He wills that we also make of all
the contempts and contumelies which He endured for this
cause, so that whosoever should attempt to divert us from
it we should hold as Satan, and a stone of scandal and offence
to us, and not go after him, but endeavour to draw him
after us, that following us he may likewise feel that which
we feel, and notwithstanding that under the pretext of
pious zeal he should oppose us, even although he be a
(13) Mat. xvi. 22, 23.
64 MEDITATION III.
saint, and very highly illuminated of God in other things,
and other ways our friend and dear to us, yet ought we to
repel him from us, as here we see Christ repelled St. Peter
from him.
Colloquy. — 0 Sovereign master, who prizest and
valuest so highly Thy Passion, by reason of the ce-
lestial wisdom with which Thou didst behold the
causes of it, take from me all earthly wisdom, and
endue me with heavenly, to the end that I may also
highly esteem Thy pains, and those which Thou de-
sirest that I suffer for the love of Thee. I will not, 0
my Redeemer, induce Thee nor draw Thee to follow
my judgment and my desire, because it is erroneous
judgment and earthly desire, but after Thee will I go,
Thee will I follow, prizing what Thou prizest, loving
what Thou lovest, and abhorring what Thou abhorrest;
and since Thou givest me such a desire, give me grace
also to execute the same. Amen.
MEDITATION III.
ON CHRIST'S ENTRANCE WITH PALMS INTO JEBUSALEM.(l)
POINT I.
Christ our Lord, five days before His death, would
enter into Jerusalem, where He was to be crucified, with
great signs of joy and extraordinary exterior pomp ; accord-
ing as the Hebrews were accustomed to bring the Paschal
lamb into their houses five days before they sacrificed it. (2)
This entrance our Saviour ordained for certain mys-
terious causes, all full of love.
i. To manifest the desire He had of suffering, and the
contentment with which He embraced the sufferings
which awaited Him in Jerusalem, entering upon them
(1) Mat. xxi; Marc, xi; Luc. xix; Joan. xii. (2) Exod. xii. 6.
ON Christ's entrance into Jerusalem. 65
with as much joy as if He were going to a marriage; for the
zeal of the glory of Almighty God, and of accomplishing
the will of His eternal Father, for the salvation of men,
wrought in Him this great contentment to endure all
those sufferings, which He held as present in His memory,
as if at that instant He had been undergoing them. And
it is this example that causes martyrs to go as joyfully to
prison as to a wedding, and lie as joyfully upon burning
gridirons, as upon beds strewed with flowers.
Colloqiiy. — 0 blessed Jesus, I blush in Thy pre-
sence for the repugnance which I feel in myself to
suffer troubles for the love of Thee ; help me, my joy,
that I may rejoice to suffer something for Thee, as
Thou rejoicedst when Thou wast to suffer for me.
Amen.
ii. To give us to understand that when in the garden of
Gethsemane, and during His Passion, He suffered fears,
heaviness, grief, and agonies, all this happened principally
in the interior part of His soul, whose natural inclination is
to avoid the sorrows of the body; notwithstanding He
supported them willingly, and with great contentment of
the superior part of the spirit, forasmuch as the will of
the eternal Father shone in them, and in this He perse-
vered even to death ; — teaching us by this example, that
the most perfect patience consists in offering oneself with
great contentment of spirit to suffer, not only exterior
pain, but also interior afflictions. And to this must I
aspire, saying with the apostle: — "Gladly, therefore, will
I glory in my infirmities," and "please myself in re-
proaches, in necessities, in persecutions, in distresses for
Christ."(3)
Colloquy. — Gladly, 0 my Saviour, will I embrace
(3) 2 Cor. xii. 9.
Vol. IV.— 5.
66 MEDITATION III.
the afflictions and agonies of the flesh, and renounce
all its sensible contentments, accepting them to imitate
Thee with joy of spirit. Amen.
iii. To show that all the injuries, calumnies, and persecu-
tions which He had received in Jerusalem, the sundry
times He had been there, were not sufficient to extinguish
the love and chanty which He bore it, and the desire He had
of visiting it, teaching it and doing it all the good that
He was able; and moreover He assured it, that neither
the contumelies and sorrows which at that present He
was there to suffer should any way cool His charity, nor
in any way hinder His receiving it into His favour and
friendship, if it would. O immense charity of Jesus
Christ, O vehement fire of inflamed love, which neither
many waters, nor floods of tribulations could extinguish.
The self same charity remains in Hinj to this present day,
for although I admit into my soul some mortal sin, al-
though with the same sin I crucify Him anew in my
soul, (4) and trample His precious blood under my feet,
and consequently drive Him from me ignominiously, He
visits my soul with His holy grace, and refuses not to
return the second time, and to enter within my gates with
great alacrity, that in visiting me He may again favoura-
bly impart His grace to me ; and if yet again I return to
crucify, trample, and to expel Him from me, He returns
the third time with the same contentment as at first.
Colloquy. — 0 blessed be such excessive charity
and let the angels thank Him for the same a thou-
sand times. Come, come Thy majesty, O my Re-
deemer, to this ungrateful city of my soul, since Thou
hast so great desire to visit it, for I now firmly purpose
never more to drive Thee forth, but to entertain Thee
hereafter with such reverence and obedience, as such
(4) Hebr. vi. 6.
ON Christ's entrance into Jerusalem. 67
a charity of right deserves : and because I am a man
inconstant and mutable, let Thy grace assist me, that
I may continue constant. Amen.
iv. That we might understand^ that to suffer contempts
and contumehes to accompHsh the will of Almighty God,
and for virtue's sake, is a thing most glorious and honour-
able in the eyes of God, of His angels, and of just men ;
and that, therefore, we are to undertake them, and to
enter into them, not only with joy, but as marks of hon-
our, as one that highly prizes them, and honours himself
by the means of them, not being ashamed, nor blushing
at them. But God forbid, as S. Peter says, that I suffer
" as a murderer, or a thief, or a railer, or a coveter of
other men's goods,"(5) that is, in punishment of such
crimes, for of these I might worthily be ashamed, but to
suffer as a Christian, for justice sake, would be honour to
me, as it was to my Lord.
V. But the charity of Jesus passed yet further, and His
desire to suffer; for He would enter into Jerusalem with
so great honour and so many attendants that the contempts
and ignominies which He was afterwards to undergo,
might he so mucli the greater^ as it happens to them who
fall from some great honour and worldly dignity, according
to that which David said: — ''Being exalted, I have been
humbled and troubled. "(6) And His Father says by the
prophet Isaiah : — " My servant shall be exalted, and ex-
tolled, and shall be exceeding high. As many have been
astonished at thee, so shall His visage be inglorious among
men, and His form among the sons of men."(7) Thus our
good Jesus always fled the exterior honour of men ; and if
at this present He sought it, or accepted it, He did it that
His dishonour might afterwards be so much the greater,
ordaining this honour to suffer more ignominy.
(5) I Pet. iv. 15. (6) Psal. Ixxxvii. 16. (7) Is. lii. 13.
68 MEDITATION III.
Colloquy. — I render Thee thanks, 0 most sweet
Jesus, for that insatiable hunger which Thou hadst to
suffer injuries. For the love of Thee, I beg that I be-
come not slack in it, even when I am honoured. Amen.
POINT II.
Secondly, is to be considered, the preparation which
Christ our Lord made in this entrance. For He " sent
two disciples, saying to them, Go ye into the town that is
over against you, and immediately you shall find an ass
tied, and a colt with her; loose them and bring them to
me ; and if any man shall say anything to you, say ye
that the Lord hath need of them, and forthwith he will
let them go.'' And the disciples going, did as Jesus com-
manded them, and they "laid their garments upon'' the
colt, "and made" Jesus "sit thereon. "(8)
1. This King of heaven, to give some proof of His
royalty, being always accustomed to walk on foot
throughout all Galilee and Judea, yet at this time would
not eriter into Jerusalem on foot; yet neither mounted on
a steed, or mule covered with rich and costly ornaments,
but upon a common ass, covered with the poor garments of
His disciples ; by this fact trampling under foot the pomp
of the world, and manifesting His poverty, humility, and
meekness, by which, as by the ensigns of His Kingdom,
He was to be acknowledged in the world, its Mesiah and Sa-
viour, as had been foretold by the prophet Zachariah, when
he said: — "EcceRex tuus veniet tibi, Justus et Salvator,
ipse pauper etascendens super asinam." — "Rejoice greatly,
O daughter of Sion. — Behold thy King will come to thee,
the just, and Saviour, He is poor, and riding upon an
ass."(9) By this example I will learn to abhor the pomp
of the world, and to embrace the poverty, meekness, and
humility of Jesus Christ; for if these be the marks of my
(8) Mat. xxi. 2; Marc. xi. 2; Luc. xix. 35. (9) Zacli. ix. 9.
ON Christ's entrance into Jerusalem. 69
King and of my Lord, it is reason that they be also of
those who glory in being His vassals, and with them am
I to prepare and adorn myself to go to receive Him, since
to me also is said : — " Ecce Rex tuns venit tibi." — " Behold
thy King cometh unto thee." O would that I understood
aright who this my King is, and in what manner He
comes to me I Thou, O my Saviour, art my King — King
of kings, King of men, King of angels, and of heaven and
earth, a King by nature, — Son of the eternal Father, and
of all things created absolute monarch; and yet Thou
comest from heaven for me, for my salvation, for my con-
solation, for my remedy, for my example, for my defence,
and my protection.
Colloquy. — 0 my King, and my beloved, " Thou to
me, and I to Thee." Behold me from henceforth de-
dicated to Thee, to Thy service, honour, and glory ; to
obey Thee, to love Thee, to adore Thee, and to be
entirely Thine, since Thou art entirely and wholly
mine. And since Thou comest to me poor, meek, and
humble, I likewise will go to meet Thee with poverty,
meekness, and humility, wearing the same livery
which Thou didst wear. Amen.
2. I will ponder, secondly, the peculiarities which lie
Kid in this holy mystery. — i. He sent '-'"two disciples'' to
fetch the ass, and not one alone, to keep His wonted cus-
tom, which was, to send His disciples in company, and
two by two, united in charity. — ii. He commanded that
they " loose'''' the beasts^ and bring them to Him : to signify,
that the apostolical office is, to unloose sinners, and such
as lead a bestial life, and who are bound with the ropes
of their sins, (10) and to bring them to Christ, that He
may sit upon them, and may rule them, as one rules the
beast on which he sits. — iii. He wills that if any one
(10) Prov. V. 22.
70 MEDITATION III.
should attempt to hinder them, they should " say that the
Lord hath need of'' them; insinuating hereby, that as there
would not be wanting such as would hinder their office of
converting and unloosing the souls of sinners, so those
hindrances should cease in the name of the same Lord
who sent them for them, for that He has need of them for
His glory.
Colloquy. — 0 Almighty Word, which so stops the
mouths, and binds the hands of those who attempt to
hinder the commandment of our Lord ! 0 King of
glory, what need hast Thou of so vile and abject a
beast, as is a sinner ? " Who, when he was in honour,
did not understand; he is compared to senseless
beasts, and is become like unto them."(ll) I wretch
am he that have need of Thee, not Thou of me. I,
for my sins, am made as a beast before Thee, and am
bound with the cords of my passions. Command,
Lord, that I be let loose, and that I be presented to
Thee, for it will be a comfort to me to bear the bur-
then of Thy law, and Thee also, my Lord, for my
ji^uide. Suffer not that the world, the flesh, or the
Devil hinder this unloosing, but say to them with Thy
word, that Thou hast need of this Thy servant, that
they may immediately set me free, to serve Thee as I
desire. Amen.
POINT III.
As Christ our Lord went forward, sitting upon this
humble ass, suddenly, by inspiration from heaven, there
came to meet Him " a very great multitude^ some of whom
spread their garments in the way; and others cut down
boughs from the trees, and strewed them in the way;''
others from the city of Jerusalem came forth to meet
Him, bearing palms in their hands in sign of victory, and
all with unspeakable joy praised God, and cried out, say-
(11) Psal. xlviii. 13.
ON CHRIST'S ENTRANCE INTO JERUSALEM. 71
ing : " Hosanna to the Son of David, blessed is lie that
Cometh in the name of the Lord, Hosanna in the
highest."(12)
1. In this wonderful occurrence, which was altogether
the eiFect of the inspiration of the Holy Ghost, how
truly the eternal Father honours His Son with true hon-
ours and true praises. For even as when at His first en-
trance into the world, being born in poverty, in the
stable of Bethlehem, He sent an army of angels to so-
lemnize His entrance, singing: — "Glory to God in the
highest, and on earth peace to men of good will."(13)
So now entering into Jerusalem poor and meek upon an
ass, the same eternal Father raised up an army of men,
and of innocent children, to solemnize His entrance, with
the selfsame spirit as did the angels, saying : — " Heaven
hath peace with us who inhabit and dwell in earth, and
glory be to God in the highest, blessed is He that cometh
in the name of our Lord.'' There the angels asked peace
in earth from men to God: and here these Hebrews ask
peace in heaven, from God to men.
Colloquy. — 0 eternal Father, I give Thee thanks
for the honour which Thou didst bestow on Thine
only-begotten Son, when, to accomplish Thy will, He
went to undergo contempts and ignominies. 0 most
sacred Spirit, 1 give Thee thanks that Thou inspiredst
into that crowd of people this form of praise, redound-
ing to the glory of my Redeemer. I rejoice, 0 my
Redeemer, to see that all bless and praise Thee, and
I also with the selfsame spirit bless and praise Thee,
saying, — " Hosanna filio David." — " Blessed is He that
cometh in the name of the Lord."
These words the Church uses in the mass at the end of
the preface, in memory of the coming of Christ our Lord
(12) Mat. xxi. 8; Luc. xix. 38. (13) Luc. ii. 14.
72 MEDITATION III.
in the most holy Sacrament of the Altar; with which
words, and with which spirit crying out, I also will say: —
*' Blessed is He who cometh from heaven into this sacra-
ment for our salvation : let peace from heaven come with
Him, and glory be given to God in the highest."
2. I will ponder the devotion of that crowd of ])eople,
who, in sign of reverence, stripped themselves of their
own garments, " and strewed them in the way," that
Christ our Lord might tread upon them, thinking them-
selves happy, that He would vouchsafe to touch their
garments. And with this spirit will I cast all that I have
at the feet of Jesus, that He dispose of them as He shall
please.
Colloquy. — Behold, my Redeemer, I humbly cast
at Thy feet not only my substance, but also my hon-
our, myself wholly, and whatsoever may bring me
contentment ; tread and trample upon me, 0 Lord,
and dispose of me in whatever way Thou wilt : triumph
over me, because I have been Thine enemy, and I
myself am well content to carry in my own hands the
palm of this Thy victory, and will gladly publish it to
the whole world ; for, to render myself vanquished to
Thee, is indeed Thy victory, but my commodity, and
is also my victory in virtue of Thine.
POINT IV.
Jesus Christ, entering into the city, "some of the
Pharisees from amongst the multitude, said to Him, Mas-
ter rebuke Thy disciples, and command them to hold their
peace.'* To whom He said: — "I say to you, that if
these shall hold their peace^ the stones will cry 0Mi."(14)
\. Here is to be pondered, the sin of him who is
envious^ who takes to heart the glory of his neighbour,
and condems for evil that which is good, and calls that
(14) Luc. xix. 39.
ON Christ's entrance into Jerusalem. 73
passion which is the inspiration of Almighty God, and
therefore wishes him to be reprehended. For which rea-
son such an envious person makes himself unworthy, that
God should inspire and move him, as He moved these sim-
ple people, to employ himself in the praise of Jesus Christ.
2. The force of divine inspiration, which so changed the
hearts of men, instructed the ignorant, and moved them
to glorify Almighty God with so great fervour, leaving
the proud and presumptuous Pharisees in their tepidity,
which these ensuing words witness: — "I say to you, that
if these shall hold their peace, the stones will cry out;"
as if He had said: — " These will not cease to speak, seeing
that Almighty God, with vehement force, has inspired and
moved them to it; for if they should hold their peace,
God would raise up others, though they were as hard as
stones, which should cry out and promulgate what they
speak ; for God is powerful to do all things, even of stones
to raise up children to Abraham :"(15) and although
these should " hold their peace now, within a little while,
viz. in my Passion, the very stones will indeed cry out,
rending themselves asunder with great clamour, thus
proclaiming me to be Almighty God.''
Colloquy. — 0 sweet Jesiis, mollify the hardness of
the hearts of the Jews and Gentiles, that Thy divine
Spirit may enter into them, and acknowledging Thee
for the true Messiah, they may cry out, and say,
" Blessed be He who" hath come " in the name of our
Lord" to save us. Save them all, 0 my Saviour, and
be not unmindful of my heart, harder than stone, but
soften it, move it, and make it tender and supple with
the spirit of devotion, whenever I pray to Thee, that
I may ever laud Thee, and ever love Thee, world
without end. Amen.
(15) Mat. iii 9.
74 MEDITATION IV.
MEDITATION IV.
ON THE TEARS SnSD BY CHRIST WHEN BEHOLT5ING THE CITY OF JEBD8ALEM,
,, AND ON TUAT WHICa HAPPENED TO HIM ON THAT DAY.
POINT I.
Jesus Christ going on His journey, accompanied and
applauded by all the people, as before said, " when He
drew near, seeing the city, He wept over it." (1)
Here consider the motive and occasion of these tears of
Christ, as having some particular and hidden mystery,
which His tears had not at other times. Now we know He
wept on four different occasions: — i. When He was an
infant li/in^ in a manger, which was no marvel, since it is
natural for infants when they are newly born, as the Wise
man says: — "The first voice which I uttered was crying,
as all others do: ''(2) — ii. He wept when He raised Lazarus,
for St. John says: — "And Jesus wept;"(3) nor was this any
wonder, since Jesus saw Mary Magdalen weep, and the
Jews also who came with her, for it becomes the just to
" rejoice with them that rejoice, to weep with them that
weep:"(4) — iii. He wept also upon the cross, as the apostle
St. Paul says : — " Who in the days of His flesh, with a
strong cry and tears, offering up prayers and supplications
to Him that was able to save Him from death, was heard
for His reverence." (5) Neither was this any great mar-
vel, since He was so full of pains and sorrows, contemned
by all, and as it were forsaken by His own Father. — iv. But
the real wonder is, that He wept on this occasion, even
when He saw Himself in so great honour, triumph, and
(0 Luc. xix. 41. (2) Sap. vii. 3. (3) .loan. xi. 35.
(4) Rom. xii. 15. (5) lleb. v. 7.
ON THE TEARS SHED BY CHRIST FOR JERUSALEM. /5
glory, and when all pronounced a thousand songs of praise
for joy.
The causes of His weeping were the four following : —
1. The first was, to show how little account He made of
worldly glory ^ and how little contentment all that honour
gave to His heart, since in the midst of all those praises
and rejoicings, and when all sung triumphs to Him, He
shed tears. O how far was He from laughing, or from
taking any complacency in those prosperities, who watered
them with tears and sighs.
2. The second and chief cause was. His infinite charity^
whence proceeded the internal joy He felt in His mind on
entering Jerusalem to suiFer there, because of the incom-
parable good that would thence result to His elect ; and
from the same charity that shedding forth of tears pro-
ceeded, considering the evils which would arise to the
reprobate by His death.
3. Nor does St. Luke only say that He wept, but that
" He loept over the citi/," to make us to understand that
He wept not for Himself, for the pains which He was
shortly to suffer, but forgetful of them, He wept for that
unfortunate city of Jerusalem, and for the sins it would
commit in killing Him, and for the calamities which on
this account would befal it, all which He set before Him
at the time that He now beheld it.
Colloquy. — 0 sweet Jesus, how happy were he who
could accompany Thee in these tears, and forgetting
his own pains, could with charity deplore the sins of his
neighbours, and the just punishments which they are to
suffer for them ! Oh how great an evil is that to be
esteemed, which moved Christ amidst such praises and
triumphs, to shed tears ! 0 my soul, how dost Thou
not tremble with fear at so great an evil, which causes
God himself to weep for compassion !
76 MEDITATION IV.
4. It is probable that, as Christ our Lord, beholding the
city of Jerusalem, in which there were some good but
many wicked persons, deplored the sins of the wicked, and
the destruction which for their sakes was to befal it ; — He
also at the same time represented to Himself the city of
this world and the earthly Jerusalem, in which the sinners
and the just are mixed together ; and, beholding the sins
of the wicked, and the chastisements which for this
cause were to come upon them. He wept also over them ;
and I am yet further to think that He then wept also for
my sins, which He likewise had present before Him.
Colloquy. — 0 ray Redeemer, how sorry am I that
I have been, and am, the cause of these Thy tears ; I
desire as much as lies in me to wipe them away, by
taking away the cause of them, which is my sins. I
am he who ought to weep, because I am he who have
sinned ; help me, therefore, 0 Lord, to weep so long
that I may at length deserve to be comforted. Amen.
POINT II.
1. Secondly, the words themselves are to be pondered
which Christ our Lord spoke when He wept; first, He
said: — " If thou also hadst known, and that in this thy
day, the things that are to thy peace; but now they are
hidden from thine eyes ;" (6) that is to say, " O Jerusalem,
if thou knewest that which I know of thee, thou doubtless
wouldst weep, as I do, and if thou knewest what I offer to
thee for thy peace and prosperity, as this company which
comes with me knows, doubtless thou also wouldst burst
forth into my praises, and with ineffable joy wouldst
receive that good which enters in at thy gates. — And if
thou knewest this thy day, this ' good day,' (7) which
shines upon thy house by means of my coming, doubtless
thou wouldst admit it, and wouldst not let it depart from
(6) Luc. xix. 42. (7) Ecclus. xiv. 14.
ON THE TEARS SHED BY CHRIST FOR JERUSALEM. 77
thee ; but now all this is hidden from thee for thy sins ;
and for this cause thou neither weepest nor seekest it, nor
coming to thee, dost receive it.
Hence I will gather, that the beginning of my remedy
consists in the lively and profound knowledge of two
things, — of my miseries^ and of the remedy of them, which
is Jesus Christ our Lord, who offers me means most lit for
this purpose, which are, to believe, love, and obey Him.
And particularly, it is important for me to know the means
which He offers me for the peace of my soul, in that state
or rank which I hold in the Church or in Eeligion ; and
on the contrary, the origin of my ruin is, the ignorance
and the little regard which I make of these things, which
although they are before my eyes, I neither know nor
observe them.
Colloquy. — 0 good Jesus, now I plainly see with
how great reason Thou deplorest our blindness, since
we so little regard the good which Thou offerest us,
notwithstanding it is worthy of infinite esteem. Take
from me, and from all men, 0 Lord, I beseech Thee,
this veil of ignorance, that we may see and weep ; for
the eye which sees not weeps not ; and if it saw, it
would forthwith weep.
2. He foretold at this time the evils and chastisements
which were to come upon that city, saying: — "The days
shall come upon thee, and thine enemies shall cast a trench
about thee, and compass thee round, and straiten thee on
every side, and beat thee flat to the ground, and thy chil-
dren who are in thee ; and they shall not leave in thee a
stone upon a stone, because thou hast not known the time
of thy visitation ;" (8) that is to say, because thou knowest
not this day upon which God visits thee, and comes to
save thee.
(8) Luc. xix. 43.
78 MEDITATION IV.
Hence I will infer, that if the present Jerusalem, that
is, the city and souls of the faithful, do not acknowledge
this gracious visitation of Almighty God, and the manifold
occasions which Christ offers for their salvation and per-
fection, she will be chastised with most horrible punish-
ments; and consequently, since scarcely there is any one
day in which God does not in prayer, or out of prayer,
visit me with His divine inspirations, (9) inciting me to serve
Him, if I know not this time of His visitation, I also am
justly to be chastised.
Colloquy. — Wherefore, 0 my soul, open thine eyes
to know this happy time, and be not more slothful
than " the kite, the turtle, and the swallow, and the
stork,"(10) which know the times of their coming ;
behold diligently the times when God visits thee every
day, since He comes for thy profit ; and if thou admit
Him not, or deny Him entrance, it will doubtless turn
to thy eternal loss.
3. If Christ our Lord so greatly deplored the temporal
chastisement of that city, for the love which He bore it,
how much more bitterly would He weep for the eternal
chastisement it was to receive in the other life, when He
will come to visit it, not with the • visitation of mercy,
but of exact justice, in the last and dreadful day of reckon-
ing?
Colloquy. — 0 good Jesus, with how great affection
didst Thou deplore the perdition of the unfortunate
people of this perverse Jerusalem, foreseeing how they
were to be encompassed and entrenched, not so much
by the Romans, as by the devils : beaten flat, not only
to the ground, but even to the very bottom of hell,
tormented in all their powers, with grief and eternal
disorder, leaving no stone upon another, nor any part
(9) Job. vii. 18. (10) Jer. viii. 7.
ON THE TEAES SHED BY CHP.IST FOR JERUSALEM. 79
which was not filled with confusion. There they la-
ment with everlasting lamentations, because they nei-
ther wept nor lamented in this life, nor profited by the
tears which Thou didst shed for them, nor received
that fatherly advice which Thou didst give them.
Open, 0 Lord, 1 beseech Thee, the eyes of all sinners,
that we may fear that visitation which Thou art to
make in the hour of death, preparing us for it with
lamentations for our sins, lest otherwise we fall into
those everlasting lamentations. Amen.
POINT III.
Thirdly is to be considered, that as soon as Christ our
Lord had entered into the city of Jerusalem, He went to
the Temple, to give thanks to His eternal Father, accord-
ing to His custom: — " And there came to Him the blind
and the lame... awe? He healed fA^m...and the chief priests
and the scribes seeing... the children crying in the Temple,
and saying: Hosanna to the So7i of David, were moved
with indignation. And said to Him: Hearest Thou what
these say? And Jesus said to them: Yea, have you never
read : Out of the mouths of infants and of sucklings Thou
hast perfected praise ?" (11)
1. Here consider on the one side th^hounty and liberality
of Christ our Lord, in doing good to all, both blind and
lame, as many as came to Him, by this proving who He
was; and also the efficacy of divine inspiration which
moved the tongues even of those little children, to sound forth
the praises and glories of Jesus Christ, testifying His
greatness by their prayers. — And on the other side, the
malice of the Pharisees, who drew poison out of all these
praises, for being full of envy, neither did the meekness
of Christ soften them, nor the greatness of His works, no
(11) Mat. xxi. 14; Psal. viii. 3.
80 MEDITATION IV.
the praises of tlie children who could scarcely speak, move
them to break forth into His praises.
Colloquy. — 0 eternal God, deliver me, I beseech
Thee, from this blindness and hardness of heart, that
I may never draw harm from that which Thou hast
ordained for my profit. And make me, likewise, a
little infant in sincerity and purity, that so my mouth
may become a worthy instrument of Thy praises,
whereby many others also may take occasion to glorify
Thee, world without end. Amen.
2. Christ our Lord having employed the whole of that
day in labouring, preaching, and working miracles, it
growing late, He looked around upon all, to see if there
were any amongst them who would invite Him to his
house, or give Him a lodging, and seeing that there was
none who made any such proffer, for fear of the Pharisees,
He returned fasting with His disciples to Bethania, (12)
which was two thousand paces distant from Jerusalem.
In which is to be remarked the infinite liberality and
mercy of Almighty God towards men, and how sparing
and ungrateful men are towards Almighty God, and how
little trust is to be placed in them, since they so soon
forsook, for human fear. Him whom they had received on
that very day with such exultation. Their punishment,
therefore, Christ our Lord prophesied to them the next
day in the morning, in cursing the fig-tree upon which He
found no fruit. For as St. Matthew said: — "In the morn-
ing returning into the city, and seeing a certain fig-tree by
the wayside. He came to it, and found nothing on it but
leaves only, and He saith to it: May no fruit grow on
thee henceforward for ever, and immediately the fig-tree
withered away." (13)
(12) Marc. xi. 11. (13) Mat. xxi. 18.
ON chkist's supper in bethania. 81
Colloquy. — 0 most just judge, how justly wilt Thou
pour forth Thv vengeance upon the wicked in the day
of judgment, since when Thou wast hungry they gave
Thee not to eat, and when a stranger, they harboured
Thee not ! 0 my soul, omit not for human fear to
invite and harbour Jesus Christ, so that He exclude
thee not from His Kingdom ; and cease not to do good
to thy neighbours, although thou receives t no recom-
pense from them. Accompany thy Lord as the apos-
tles did in this His so honourable entrance into Jeru-
salem, and in His so ignominious going forth from it,
serving Him both in honour and dishonour, that so
He may receive thee into His perpetual company.
Amen.
MEDITATION V.
ON Christ's supper in bethania.
Notwithstanding that this supper took place six days
before that of the Paschal Lamb, and one day before the
entrance of Christ our Lord into Jerusalem, with the
branches of palms, as S. John relates; yet S. Matthew
and S. Mark,(l) recount it after that entrance, on account
of Judas having taken occasion at that supper to sell
Christ, and I for the same reason will observe and follow
their order.
POINT I.
Christ our Lord, having been invited to Bethania, and
sitting at table, Mary, the sister of Lazarus, came with an
alabaster box containing " a pound of ointment of spike-
nard, of great price, and anointed the feet of Jesus, and
wiped His feet with her hair,'' and "poured it on His
(1) Mat. xxvi.'J Marc, xiv; Joan. xii.
Vol. IV.-6.
82 MEDITATION V.
head;" "and the house was filled with the odour of the
omtnient."(2)
1. Mary twice anointed Christ our Lord. First, at her
conversion, to obtain pardon of her sins, as has already
been treated of in the third part, meditation twenty-five.
— Secondly, at this supper, as a mark of her gratitude for
the raising again of her brother Lazarus, of which she
would make a public demonstration, prostrating herself at
the feet of Christ, and washing them, as is believed, with
tears of love, as she did the first time with tears of sorrow,
then did she wipe them with the fairest towel which she
had, her hair, and anointed them with a very precious
ointment; and getting new confidence, she emboldened
herself to anoint His head, breaking the box of alabaster ;
for although there was a whole " pound'' of it, yet nothing
should be left, which should not be shed upon the head or
feet of Jesus Christ. O how attentive, and how contented
was our Saviour, beholding this of His servant ; but much
more attentively pondering the devotion and inward affec-
tion with which she performed it, wishing that there were
many in His Church who would imitate her in this. And
I, to imitate the spirit of these two anointings, ought to
take care with all possible fervour to pay to God our Lord
the two debts which I owe Him ; one for my sins, the
other for His benefits; and this by the more fervour of
spirit and gratitude, by giving demonstration of it by my
works, bestowing upon Him the best and most precious
things I have.
2. I will principally offer to Him an ample vessel of
*' alabaster," full of spiritual " ointment," Avith which to
anoint Him. This vessel or box of alabaster is my heart
and my body, which I am to break with the exercises of
mortification and penance, with sorrow and contrition for
(2) Joan. xii. 3; Mat. xxvi. 6.
ON Christ's supper in betiiania. 83
my sins, breaking my will and my inordinate appetites.
The unction must be with a faithful ointment, and with
pure spikenard, (3) that is, with manifold affections, and
most excellent works of humility and charity, with fidelity
and purity of intention in doing them, so that my charity
may proceed, as the apostle says, " from a pure heart, and
a good conscience, and an unfeigned faith." (4) With this
ointment I ought spiritually to anoint Christ, first His
feet, and afterwards His head; because first I ought to
meditate upon the humiliations and ignominies of His
humanity, figured by the feet, endeavouring to imitate
and embrace them by undertaking works of penance and
mortification, and after to ascend to meditate the excel-
lencies of His divinity, figured by the head, rejoicing for
them both, and thanking Him for the benefits which come
to us from them.
Colloquy. — 0 most sweet Jesus, true God and true
man, since I have received from Thy holy hand what-
ever good I have in this frail and broken vessel, I
wholly offer it to Thee ; yes, though the box must be
broken in pieces, if Thy service shall require it.
3. As all ^''tke house was filed with the'' fragrant
" odour" of the ointment which Mary Magdalen poured
forth, — even so the universal Church, and everi/ Religious
house, is edified and comforted with the like glorious exercises
of virtue. For this cause I will endeavour to stir myself
up to the exercise of them, that so I may be made, as the
apostle says, " a good odour of Christ" (5) in every place,
and to procure also, by my example, that others with whom
I live be incited to do the same.
POINT I.
Judas Iscariot, seeing what Mary IMagdalen had done,
(3) S. Ber. ser. 42 in Cant. (4) 1 Tim. i. 5.
(5) 2 Cor. ii. 15.
84 MEDITATION V.
said : — " Why was not this ointment sold for three hundred
pence, and given to the poor? Now he said this, not be-
cause he cared for the poor, but because he was a thief,
and having the purse, carried the things that were put
therein," and some others of the disciples also had ^'^ indignation
within themselves, and said: — Why was this waste of oint-
ment made? and they murmured against her." (6)
1. There will never he wanting some who will judge rashly,
and murmur against the good works of the Just, — some
from a bad intention, like Judas, — others through ignor-
ance or good zeal, although indiscreet, like the disciples
who murmured against this action of Mary Magdalen, con-
demning her as prodigal, as if she had been casting away
an ointment so precious upon an occasion even ungrateful
to Christ Himself, as they suppose that pleasure was which
He received from the odour of that ointment; — as also that
she was indiscreet, since with the price of that ointment she
might have succoured a number of poor; and secretly this
murmuring redounded also against the master Himself,
who permitted it. But all of them erred in their judg-
ments, not pondering that spirit which moved this holy
woman to perform this work, nor that which moved
Christ to accept it, and therefore, because of their own
little devotion, or because they judged the work super-
ficially, they both condemned the work and murmured
against the woman who wrought it.
2. Hence I will learn never rashly to judge evil of «wy,
nor interpret for the worse the actions which may be good
of their own nature, and much less to murmur at them,
but to leave all such things to the judgment of Almighty
God, who is the true and upright judge ; for otherwise I
raay easily err and sin against my neighbour, and against
the Holy Ghost also, who moved them to the work
(6) Joan, xii, 5; Marc, xiv. 10.
ON CHRIST'S SUPPER IN BETHANIA. 85
against which I murmur, which injury He Himself knows
how to revenge. For which cause Christ our Lord com-
manded, saying: — "Judge not, and you shall not be
judged; condemn not, and you shall not be condemned."
(7) Nor will the outward show of piety, with which I
seek to cloak my rash judgments and murmurings, excuse
me ; for many times with this cloak perverse intentions are
covered, as Judas covered the desire he had to steal the
money which might have been made of the ointment,
under the colour of giving it in alms to the poor.
3. It is very probable that this murmuring took its first
beginning from Judas, and by his bad example induced
the other disciples to murmur also, which shows how per-
nicioas one bad example is, and how one wicked companion
draws after him and perverts many good. For, as the
house of Bethania was filled with the "good odour," which
proceeded from the good work which Mary did, even so
was it filled and infected with the evil savour which issued
forth of the pestiferous mouth of wicked Judas, troubling
the other disciples, and infecting them with the baneful
contagion of the vice of murmuring.
POINT III.
^'And Jesus knowing it, said to them: Why do you
trouble this woman? for she hath wrought a good work
upon me; for the poor you have always with you, but me
you have not always. For she, in pouring this ointment
upon my body, hath done it for my burial. Amen, I say
to you, wheresoever this Gospel shall be preached in tlie
whole world, that aho which she hath done shall be told for
a memory of her." (8)
Here is to be considered the heroic virtues which Christ
our Lord showed on this occasion.
(7) Luc. vL 37. (8) Mat. xxvi. 10.
86 MEDITATION V.
1. The first was, His great fidelity in defending His ser-
vant Magdalen^ she remaining silent, as He had already
done twice before; (9) for it is the property of our Lord to
defend the honour of them, who for His sake are oppressed
with murmurings and detractions, they of their own humi-
lity forbearing to excuse themselves, or to plead in their
justification, but wholly committing themselves to His
divine providence. It is, therefore, great wisdom and pru-
dence in such like cases patiently to hold my peace, because
Almighty God both knows and can excuse me, and defend
my honour, much better than I myself am able to do, as
Christ our Lord defended Mary Magdalen much better
than she could defend herself, for if she had excused or
defended herself, perhaps it would not have so well suc-
ceeded with her, nor been brought to so favourable a ter-
mination, nor had the issue been what she desired.
2. The second virtue was, great benignity and gentleness
in correcting Judas and His disciples; for, although He
saw His whole college disturbed, yet was He not moved
nor angry at it, but with meekness rescued them from
the error into which they had fallen, and dissolved their
false apprehensions, approving that work, and attributing
it to the divine instinct of the Holy Ghost which moved
this woman to anoint with that ointment His body whilst
alive, with which she could not anoint Him when dead.
This in truth came to pass, — ^for when she went to anoint
Him after His death, He then was raised again to life.
Colloqmj. — 0 most wise master, teach me, I be-
seech Thee, how to correct others " in the spirit of
meekness,"(10) so that I may with meekness cure
their maladies, and not make them become worse by
my indignation.
(9) Luc. vii. 44; x. 42. (10) Gal. vi. 1.
ON CHRIST *S SUPPER IN BETHANIA. 87
3. The third virtue was, great charity and liberality, with
great signs of that providence which He uses in converting
all things which happen to those who love Him, to their
greater good, for if Mary Magdalen had not been murmur-
ed against in this good work, neither would the work have
been published nor she rewarded with so great honour; —
nor would our loving Saviour suffer murmurings against
the just if He could not, and would not, draw from these
murmurings greater good, profit, and advantage to them, —
and for this cause He promised that this work should be
published throughout the whole world, wherever His
Gospel should be preached, to honour her who had so
honoured Him, which came, indeed, to pass, for all faithful
Christians believe that this work was most holy, and
wrought by the inspiration of the Holy Ghost, and there-
fore we all commend her who wrought it.
Colloquy. — 0 my Redeemer, in accomplishment of
this Thy promise, I rejoice in the devotion of this Thy
servant, and thank her for the service and honour
which she did Thee, but much more do I extol Thy
bounty in so liberally rewarding so little a service done
Thee, and the little which we suffer for Thee; for
while a few men murmur at this deed, it is Thy will
that millions magnify it. Do not, O my soul, serve
any other Lord than Christ, since He is so liberal in
honouring those who honour Him, and in rewarding
those who serve Him.
88 MEDITATION VI.
MEDITATION VI.
ON JUDAS' SELLING CIIKIST TOR THIRTY PIECES OF SILVER, THE CHIEF PRIESTS'
DECREE TO KILL HIM.
" Satan entered into Judas, wlio was surnamed Iscariot,
one of the twelve, and he went and discoursed with the
chief priests and the magistrates," "and said to them:
What will you give me, and I will deliver Him unto you ?
But they appointed him thirty pieces of silver. And from
thenceforth he sought opportunity to betray Himy (1)
The first part of the Passion of Christ our Lord, and the
first of all His injuries was, to he sold by Judas to His
enemies ; and this was one of the greatest ignominies which
He sustained, and which He afterwards most of all dwelt
on, when at supper with His disciples.
Therefore, here are to be considered all the circumstances
which concurred in this sale ; that is to say, — i. ivho He
is that is sold, — and why He suffers Himself to be sold; —
ii. who he is that sells Him, — and upon what motive and
occasion; — iii. who persuaded him to do so, — for what
cause^ — and under what colour ; — iv. to whom he sold
Him, by what occasion, for what end ; — v. for what price,
and in what manner; — vi. and lastly, what followed of
this sale: because each of these particulars augments the
greatness of the injury.
POINT I.
He icho is injuriously sold is Jesus Christ the Son of
the living God, Lord of all things created, whose property
is to be inestimable, because His value is infinite ; — who
of His immense charity, descended from heaven, that He
0) Luc. xxii. 3; Mat. xxvi. 15,
ON THE SELLING OF CHRIST BY JUDAS. 89
might ransom us with the price of His blood, and in this
recover for us the goods of grace, and of glory which we
had lost;— and employed His whole life, imparting to men
innumerable benefits, to free them from the bondage of
the Devil, to whom of their own accord they had sold
themselves through their sin, according to that of the
prophet Isaiah, saying: — "You were sold gratis, and you
shall be redeemed without money." (2) This sovereign
Lord, therefore, and so great a benefactor of all men, is
sold by treason, and as if He were a slave.
This ignominious sale He permitted, chiefly for two
causes.
i. To satisfy by this means, for the injury which 1 hav3
done to Almighty God, in selling my own soul to the
Devil through my own sin.
Colloquy. — 0 merciful Redeemer, I confess that I
have given up, and, like another Acliab, (3) sold and
delivered myself to innumerable sins, for which I have
deserved that Thou shouldst command me to be sold,
and all that I have, like the servant who owed ten
thousand talents.(4) But since Thou wouldst vouchsafe
to be sold to pay my debts, pardon them for Thy
mercies sake, and suii'er me not, I beseech Thee, to
fall any more into them. Amen.
ii. To give us example of rare humility : for, as for the
love of us, He took upon Himself the form of a servant
and of a slave: so would He humble Himself to the vilest
and basest extremity of slaves, which is, to be sold for
money.
Colloquy. — 0 sweet Jesus, how many inventions
dost Thou seek to humble Thyself, to heal my pride
by Thy humility? Heal it, 0 Lord, once more, since
(2) Is. lii. ?. (3) 3 Reg. xxi, 20. (4) Mat. xviii. 25.
90 MEDITATION VI.
Thou SO greatly desirest it, that I may imitate this
Thy humihty as I desire. Amen.
POINT II.
1. The injury done to Christ our Lord increased in this,
that he who sold Him was not some professed or open
enemy, hut His disciple^ and yet, not one of those who
commonly followed Him, — nor of the seventy-two disciples
who were more familiar with Him, but one of the twelve^
whom He had named for His special apostle, and one to
whom He had imparted extraordinary favours and bene-
fits, discovering to him His secrets, and giving him power
to expel devils and to work miracles.
2. The principal motive which moved Judas to w^ork
this treason was covetousness, for, from this root his
iniquity took its rise, and so went forward, until it reach-
ed the height of impiety, thus accomplishing what St.
Paul said: — " That desire of money is the root of all evil,
which some coveting, have erred from the faith, and have
entangled themselves in many sorrows." (5) Judas was
inclined to the love of money, and to possess things in
propriety, and suffering himself to be vanquished by this
passion in little and trifling things, (6) came to fall into
others more enormous; for, having entrusted to him the
care of the alms which were given to his master, he began
to steal some part of them, and to employ them after his
own fancy in frivolous things, for his own profit.
In this manner he began to violate the vow of holy
poverty, (if it be true that the apostles had then made
this vow,) and came to lose the grace of God, and when
Mary Magdalen anointed the feet of Christ our Lord, he
murmured against so holy a work, and even against Christ
Himself for allowing it. Upon which occasion he so ab-
(5) 1 Tim. vi. 10. (6) Ecclus. xix. 1.
ON THE SELLING OF CHRIST BY JUDAS. 9J
horred Rim in his heart, and arrived at such a height of
wickedness as to sell Him, so to repair the loss of that
which he should have stolen if the ointment with which
His feet were anointed had been sold for three hundred
pieces of silver. Thus, therefore, covetousness engendered
theft, violation of his vow, murmuring, scandal, abhorring
his master, and treacherously selling Him to His enemies ;
whence appears the extreme malice in which a man falls
when he is forsaken by Almighty God, and suffers himself
to be led away by his perverse passions, since Ave see Judas
fall from the worthiest and highest estate that was in the
Church of God, to fall into the deepest profundity of
detestable wickedness that ever was. This Christ our
Lord Himself pondered with great feeling, when He said
to His apostles: — "Have not I chosen you twelve, and
one of you is a devil;"(7) as if He had said, " I being pro-
perly He, who of my mere grace have chosen you to be
apostles, one of you has converted himself into a devil,
and is become, through his own default, my open adver-
sary."
3. For this consideration I will conceive a great fear and
apprehension of the judgments of God, for, as the glorious
St. Bernard says, (8) in no place are pilgrims in perfect
security,\not in heaven itself, since Lucifer fell from thence,^
-^nor in paradise, since Adam was driven thence,-4-and
much less in this world, since Judas perished in the school
of our Saviour. Which, however, is not said that a man
ought not to choose the most secure place, but, that after
any one has chosen it, he become not careless from false
security, nor cease to implore the mercy of God to protect
and defend him with His holy hand.
Colloquy. — 0 my soul, although thou standest at
(7) Joan. vi. 71. (8) Serm. de Lig. Foen. et Stip.
92 MEDITATION VI.
this present upon thy feet, yet fear and take heed that
thou fallest not, for if he fell who was an apostle of
Christ, and conversed with Him familiarly, hearing
His sermons, seeing His examples, and enjoying His
miracles, how fearest not thou to fall, thou I say, who
enjoy est nothing of all this ? O holy master, protect
with Thy hand Thy poor disciple, lest he fall into the
miseries of this false apostle. Amen.
POINT III.
He who persuaded Judas to commit this wicked deed
was, as the Evangelist St. John says, Satan, (9) who did
it partly to rob Judas of his soul, partly for the hatred
he bore Christ our Lord, whom he desired to deprive of
His life, and withdraw from His protection that disciple.
1. In this fact consider that the perdition of Judas,
although it began by his yielding to his own depraved
inclinationf!, yet increased much by the subtle endeavour of
the Devil, who every moment fed and favoured that inclina-
tion, and so entered into his soul, — for a passion not morti-
fied is like a domestic enemy, who opens the gate of the
heart to the Devil, that, entering in, he may precipitate it
into the abyss of all iniquity, for so long as that passion
reigns he is in peaceable possession of our heart, and
quietly enjoys it. Hence I will learn how pernicious a
thing it is to leave one only passion unmortified in me,
for of that Satan makes a snare (10) with which to ensnare
me, and to draw me where he pleases, like the fowler, who
if he have the eagle fast by one claw only, can easily after-
wards break her wings, and wring her neck.
Colloquy. — 0 most powerful Saviour, who earnest
into this world that Thou mightest cast forth of our
souls the strong-armed man, who peaceably possessed
(9) Joan. xiii. 2. (10) S. Doroth. Ser. 11.
ON THE SELLING OF CHRIST BY JUDAS. 93
them ; show Thyself to be stronger than he, so expell-
ing him from my soul, that he never more presume to
enter into it.(ll) Amen.
2. Consider, secondly, the crafty and plausible reason
with which this subtle serpent caught and deceived this
miserable man, colouring his malice after this manner: —
*' Thy master says that He is to die at this Paschal feast,
and the Jews earnestly desire His death, and study how to
bring this business about: since, therefore, the matter is
come to this pass, and that thy master wills it, thou wilt do
Him hut little hurt if thou sellest Him, thou wilt even
accomplish His desire, and wilt at the same time effect thine
own, recovering the money which thou losedst through the
wasteful effusion of the ointment." This reason it was
which convinced Judas, passion having blinded his mind,
and making him easily believe whatever the Devil whis-
pered to him, and suggested in favour of his design, though
most unjust. Hence I will learn not to give credit to
such thoughts as favour my passionate heart, persuading
myself that they proceed from the infernal serpent, whose
office it is to deceive us as he deceived Eve, proposing to
us that which pleases and is delightful to us, colouring
the evil with the false appearance of good.
POINT IV.
Fourthly are to be considered the persons to ivhom
Christ our Lord was sold, and the end for which they buy
Him.
1. Those who bought Him were the chief priests, with
other scribes and Pharisees, and the elders of the people, at
the same time that they consulted together to kill Christ,
for the envy and rage which they bore Him; the traitor,
therefore, sold Him, not to His mother, who would have
(11) Luc. xi. 22.
94 MEDITATION VI.
redeemed Him the second time, as she redeemed Him in
the Temple, that she might treat Him tenderly; — nor
did he sell Him to the disciples, or to other friends, who
would have bought Him to set Him at liberty, and have
accepted Him for their Lord, — but he sold Him to the
greatest enemies that He had, who bought Him to take His
life from Him, by most exquisite and crUel torments. Oh,
diabolical cruelty of the seller I Oh, infernal fury of the
buyers ! It is evident that Satan was the broker in this
bargain, which was directed for such an end.
Colloquy. — 0 most meek lamb, what wonderful in-
jury dost Thou suiFer, whilst Thou art sold to be
sacrificed, and that by the hands of such cruel tor-
mentors ! 0 Saviour of the world, this day art Thou
sold, as was the patriarch Joseph by his own breth-
ren,(12) although for a diiferent end : for he was sold
to the Midian merchants, so to save him from
death ; but Thou art sold, that Thou mayest suft'er a
cruel death ; — he with his life saved Egypt ; — and
Thou with Thy death hast saved the world. Save me,
Lord, for Thy mercy's sake, and since Thou hast
bought me with Thy precious blood, suiFer me not, I
beseech Thee, to sell myself for the base price of sin.
2. How greatly was Christ our Lord disgraced in the
opinion of the people, on account of this sale, and the great
patience with which He supported it, when, though far
absent, He beheld it ; for it is to be believed that Judas
himself, to excuse so base a deed as selling his own master,
spoke ill of Him to those of the council, saying that he for-
sook His school because he observed that He was a breaker
of the law, an enemy of the ancient customs, a great eater
and drinker in banquets, favourable to Himself, and over
prodigal, permitting a woman to anoint His head and His
feet with a certain ointment, which might have been sold
(12) Gen. xxxvii. 28.
ON THE SELLING OF CHRIST BY JUDAS. 95
for three hundred pence, — all which things were heard by
that council with great applause and satisfaction, without
alleging anything at all in behalf of Christ.
Colloquy. — 0 sweet master, will no man be found
to stop the mouth of this false murmurcr, nor answer
a word for Thy innocence, as Thou didst answer for
that of Mary Magdalen ? Oh, with what great reason
dost Thou complain by the mouth of Thy prophet,
saying, — "If mine enemy had reviled me, I would verily
have borne with it."(13) And if he that hated me had
spoken great tilings against me, I would perhaps have
hid myself from him : — but Thou, 0 Judas, " a man
of one mind, my guide, and my familiar, and so my
own, that Thou didst take sweet meats together with
me in the house of God," in which " we walked with"
one '' consent ;" how is it that thou hast betrayed me?"
Great, 0 my Lord, was this injury, but yet much
greater was Thy patience ; for more didst Thou feel
the fault of the offender than the wrong done to
Thyself.
By this example, masters, prelates, and princes may
take comfort, when, without their fault, their disciples, or
subjects, speak ill of them.
?>. It was a great disgrace to Christ our Lord, in the
eyes of those men and of the people, that there should
issue forth from His own school so covetous and abomin-
able a disciple as to sell his own master, with such evident
arguments and demonstrations, that he abhorred and de-
tested Him, whence His enemies took occasion to say, The
disciple is like his master.
Colloquy. — 0 heavenly master, suffer not, I beseech
Thee, that by my evil life I dishonour Thee, nor that
by reason of me Thy name be blasphemed amongst
thenations.(14) Let us all, dear Lord, be Thy disciples,
(13) Psal. liv. 13. (14) Is. lii. 5.
9Q MEDITATION VI.
such as Thou Thyself, our only master, (15) art, that
we may all be a glory to Thee. Amen.
POINT V.
1. The price for which Christ our Lord was sold was
thirty pieces of silver, a price most vile, since Joseph was
sold by his own brethren (16) for the same price, and it was
the sum at which the Jews usually valued their slaves, (17)
when any one had chanced to kill them. This much
increased the injury of our Saviour Christ, for by this
appeared the base estimation that was made of Ilim, as
well by him that sold Him as by those that bought Him.
2. But yet much more injury was done Him in the manner
of the bargain, for this wretched disciple, covetous of some
little money, wholly referred the price to the will of the
buyers, saying: — " What will you give me, and I will deliver
Him unto you?" As if he had said, " You cannot offer me
so little but that it shall suffice to make me betray Him
into your hands." Hereupon, they partly seeing the cove-
tousness of the seller, partly from the base account they
made of Christ, and the hatred which they bore Him, at
the first word offered the ordinary price appointed by the
law to be given for slaves, which was thirty pieces of
silver, which yet they gave not in the way in which the
like price was given for slaves, — in satisfaction for their
death, — but that they might have Christ to inflict a most
cruel death upon Him.
Colloquy. — 0 Saviour of the world, how much
greater is the value Thou dost set on sinners than that
which they set on Thee. They sell Thee for thirty
pieces of silver, and Thou buyest them with Thy pre-
cious blood : — they put in the will of their flesh, as
the price of this sale, and Thou puttest in the will of
(15) Ram. ii. 21. (16) Gen. xxxvii. 28. (17) Exod. xxi. 32.
ON THE SELLING OF CHRIST BY JUDAS. 97
Tliy Father, as the price of this purchase. 0 eternal
Father, Creator of all things, behold at what price
Thy Son is prized ! 0 Son of the living God, with
what reason dost Thou complain by Thy prophet,
saying, " A handsome price that I was prized at by
them:"(18) but since Thou hast taken the form of a
slave, it is not much if Thou undergo the ignominy of
a slave, and art sold for the price of slaves. I give
Thee thanks for this first injury which Thou receivedst
in Thy Passion, in gratitude for which I oifer myself
to Thee as Thy slave for ever, with desire never to
depart from Thy holy service.
• 3. Hence I will derive great shame and confusion^ re-
membering how often I have sold Christ our Lord for a
more base price than thirty pieces of silver, — that is to
say, for some sensual delight of the flesh, for some point of
honour^ or for some little gain of temporal things, thus
delivering Him so many times into the hands of His
enemies, — (that is, of sins,)- — and crucifying Him anew
within my heart. For which cause I may imagine Christ
to say to me that which the prophet Zacharias writes: —
"If it be good in your eyes, bring hither my wages,'' for
the benefits which I have done you, "and if not, be quiet,"
because I will not compel you; to which so just petition,
that which I answer by my works, is to have sold Him
for so vile a price, that He says to me: — " A handsome
price that I was prized at by thee!" (19) O my soul, how
is it that thou dost not hide thyself from shame, hearing
these words of thy Eedeemer !
Colloquy. — 0 my Redeemer, how justly mayest
Thou take away from me the staff of Thy govern-
ment, and cut asunder the thread of my life, since J
so little benefit myself by it ! Pardon, dear Lord, I
(18) Zach. xi. 13. (19) Ibid. ver. 12.
Vol. IV.— 7.
98 ' MEDITATION VI.
beseecli Thee, my former injuries, and assist me to
prize Thee hereafter as Thou deservest, so that Thou
mayest not say to me in derision, " A handsome price
that I am prized at by thee."
POINT VI.
Consider that ivhich happened after this sale, as well to
Judas himself as to the chief priests.
1. For first, Judas having now agreed on the price,
*' spopondit,'''' promised to accomplish what he had under-
taken, and, therefore, with great solicitude sought for an
opportunity/ to hetray Him, that so he might at once possess
the money the Jews had promised him. Accordingly he
returned to the college of the apostles, and into the com-
pany of Christ, cunningly cloaking and dissembling his
sin, for, having now lost his faith, he supposed that Christ
was ignorant of what had passed ; but Christ our Lord ad-
mitted him with the same signs and tokens of love, as if
He had been utterly ignorant of his treachery, showing in
this the greatest love of His enemies, without either re-
prehending or disgracing him, or yet discovering his con-
spiracy, perhaps saying to him : — " My good friend, thou
art welcome, where hast thou been? and what hast thou
done?" to which he falsely and fraudulently returning
answer, was not once so much as rebuked by Him, but as
if He had believed him, held His peace with great silence.
Colloquy. — 0 most meek pastor, and most sweet
father, what didst Thou feel in Thy holy heart, when
Thou sawest this wolf enter in amongst Thy sheep,
disguised and covered with a sheep's skin, not to take
away any of them, but to the intent that he might
take and seize upon his own shepherd, and deliver
him to death ? He dissembles that he be not known
for a wolf, though Thou k newest him well, yet ap-
pearest not to know him ; — he comes from the place
ON TEE SELLING OF CHRIST BY JUDAS. 99
wliere he treated of delivering Thee to death, — and
Thou receivedst him with as great love as if he came
to give Thee life. 0 immense charity ! 0 infinite
meekness ! make me, sweet Lord, I beseech Thee, as
meek as a lamb, that with the aspect of this Thy love,
I may gladly suffer for Thy sake the outrages of all
the wolves of this world. Amen.
2. The chief priests remained most contented and glad,
and forthwith changed the design which they had before the
coming of Judas, for they had decreed not to kill Christ
*' on the festival day, lest, perhaps, there should be a tumult
amongst the people;" (20) but after Judas had made this
agreement with them, they judged it not expedient to lose
the opportunity, and therefore resolved to put Him to
death whenever Judas should deliver Him, without making
now any more account of the tumult of the people. Hence
is to be seen, on the one side, the rage and fury of these
cruel enemies, and their restless envy to destroy Christ,
and on the other, how wonderfully the wisdom and provi-
dence of Almighty God appears, in bringing things to their
preordained ends, — which was, that Christ should die on
that festival day, that the true Lamb of God should be
sacrificed at the same time, when that figurative lamb was
to be offered.
Colloquy. — 0 most innocent lamb, Christ Jesus,
with how great reason may we call Thee the Paschal
lamb, since Thou reputest it a feast and a Passover to
die, to deliver us from death, and to be sacrificed to
give us life. And if Thine enemies make such haste
to murder Thee, that they will not wait till the solemn
feast be past, yet much more haste dost Thou make
to die for them, than they do to put Thee to death.
Blessed be this Thine infinite charity, in virtue of
which I beseech Thee to inflame my heart with so
(•20) Mat. XX vi. 5.
100 MEDITATION YI.
great fervour, that T may repute it a Paschal feast to
suffer for the love of Thee. Amen.
3. From what has been said in this meditation, I will
deduce two principal causes for icldcli Christ our Lord
suffered Judas to remain so long in His school, expecting his
repentance.
i. That we may understand that in all congregations,
though very religious, some will become impious, without any
fault at all of those that govern them, as it came to pass
in this selected by Christ Himself, in which, notwithstand-
ing:, a Judas was found. For this cause St. Auorustin
says: — "^Ad quamcumque professionem te converteris, para
te pati fictos" — " Of what profession of life soever thou
shalt make election, prepare thyself to suffer from dissem-
blers;" (21) for if thou dost not first attend to these
words, and prepare to suffer, thou shalt find that which
thou didst not expect, and shalt either fail in thy voca-
tion, or feel disheartened and perplexed in it.
ii. That He might take occasion to exercise for our
example most heroic acts of meekness, patience, charity, and
other virtues-, wjiich cannot be exercised but amongst
enemies, and in particular, to give an example to prelates
and superiors how to support and bear with their evil sub-
jects, although they cause them to suffer much; for as St.
Bernard says, evil subjects, as they make the charge of
government more grievous, so they make it more merito-
rious — " Et in quantum gravaris, in tantum lucraris" —
" The greater the charge, the greater the gain." (22)
(21) Ser. 1, in Psal. xxxvi. (22) Epist. xxxvii.
ON THE LAST SUPPER. 101
MEDITATION VII.
ON THE LAST SUPPER TN WHICH CHRIST ATE THE LEGAL LAMB WITH HIS
APOSTLEd ; AND UIS PREVIOUS LEAVETAKING OF HIS HOLY MOTHER.
POINT I,
The first day of the azymes being come, on wliich, ac-
cording to the law, " it was necessary that the Pasch
should be killed,'' Jesus "sent Peter and John" from
Bethania to Jerusalem, "saying: Go, and prepare for us
the Pasch, that we may eat: But they said, Where wilt
Thou that we prepare? And He said to them: Behold, as
you go into the city there shall meet you a man, carrying
a pitcher of water, follow him into the house where he
entereth in ; and you shall say to the good man of the
house," " My time is near at hand, with thee I make the
Pasch with my disciples ; And he will show you a large
dining-room furnished, and there prepare ye for us''"' (1)
that which is necessary for the Pasch.
1. Here consider the great solicitude of Christ our Lord,
concerning the observation of the law, since He would go
to Jerusalem, where it was necessary to eat the lamb,
knowing that there He was to be apprehended, crucified,
and that this journey would cost Him His life, thus mak-
ing Himself obedient even unto death. I will also con-
sider that it is proper to those who are perfectly obedient,
to prepare beforehand such things as are necessary to per-
form their obedience without impediment; for even so
Christ would prepare beforehand that which was necessary
for this purpose, giving us example of His obedience, dili-
gence, and providence in the execution of it, for the
greater confusion of my disobedience, carelessness, and
(1) Luc. xxii. 7; Marc. xiv. 13; Mat. xxvi. 18.
102 MEDITATION VII.
negligence in the observation of His holy law, in things
which I may fulfil with little labour, and which will cost
me but little to keep.
Colloquy. — 0 my soul, remember that wliich the
Wise man says, — '' Prepare thy work without, and dili-
gently till thy ground, that afterwards thou mayest
build thy house ;"(2) for thou canst not well cultivate
the field of thy soul by mortifications, nor build up
the house of thy conscience with virtues, if first thou
prepare not that which is necessary for perfecting it.
2. Christ our Lord chose two apostles most dear to Him,
and for their faith, love, and obedience, the most remark-
able among the rest, namely, Peter and John, to prepare a
house and lodging, to help their Lord, by their dexterity
and diligence, in providing what was necessary for the
sacrifice of the Paschal lamb, — to teach us by this the
care we ought to take in preparing our souls with all that
is necessary to celebrate the sacrifice and eating of that
most pure lamb of the new law, which is given us to eat
in that most holy Sacrament of the Altar. To which pre-
paration first belongs the virtue o^ faith, figured by St.
Peter, and next that of charity, figured by glorious St.
John, both of them fervent, and accompanied with most
perfect obedience.
Colloquy. — 0 lamb of God, who " takest away the
sins of the world," it is most just that we receive Thee
Avith great preparation, cleansing and adorning the
hall and chamber in which Thou art spiritually to be
sacrificed and eaten. Send, dear Lord, from heaven
to this poor soul of mine, liveliness of faith and fervour
of charity, with promptitude of obedience, to enlarge,
adorn, and prepare it as is befitting for this celestial
(2) Prov. xxiv. 27.
ON THE LAST SUPPER. 103
banquet; for unless Thou send me this assistance,
never shall I be able to prepare myself as I ought.
3. I will ponder the brief and courteous salutation which
He sent to the master of that house, saying: — " The master
saith, my time is at hand, with thee I make my Pasch
with my disciples;" which message and words were so
effectual, that immediately the master of that house, touch-
ed and inspired with the Holy Ghost, offered the best
room in his house for Christ our Lord to celebrate Plis
Passover in, and would himself serve Him, with all that he
had immediately to effect.
Colloquy. — 0 sovereign master and my Redeemer,
whose words are so effectual, as immediately to effect
what they command, say to my soul, — " My time is
at hand, and in thy house I desire to celebrate my
pasch with my disciples." O most happy time in
which my Redeemer applies to me the fruit of His
Passion, and entering into my soul, celebrates His
pasch, which is the passing from earthly to heavenly
things. Come, 0 sweet master, with the sweet com-
pany of Thy virtues, and together with them, cele-
brate within my soul this celestial pasch and banquet:
for which I offer Thee not only the best room that is
in my house, but the whole house, since the whole is
Thine, and would to God it were a great deal better
than it is, that so it might please Thee to dwell in it
perpetually.
POINT II.
Christ our Lord, before He set out from Bethania,
icoiild take leave of His most holy mother, and tell her that
the hour of His Passion and death was now at hand, which
so many years past He had expected, to finish the redemp-
tion of the world, according as His eternal Father had
commanded Him. And the better to prepare her, it is to
10 i MEDITATION VII.
be believed that in the most tender, and jet most manful
manner, He recounted to her all that was to befal Him
saying: — " Mother, I go to Jerusalem to sacrifice and eat
the Paschal lamb, and to institute that Sacrifice and Sacra-
ment, which was represented by it, and forthwith I shall
be apprehended by my enemies in the garden of Gethsc-
mane as a thief; from thence I shall be led pinioned and
bound to the house of Caiphas, where I shall pass the
whole night in grievous contumelies and torments; and
then, as soon as it is day, I shall be brought before the
tribunal of Pilate, by whose command I shall be cruelly
scourged, crowned with thorns, scorned, adjudged to die the
death of the cross, and, laden with it, I shall go forth from
his consistory to the mount of Calvary, were I shall be
crucified between two thieves, and after three hours shall
give up the ghost. All this is decreed by my eternal
Father, and is required for the redemption of the world;
I, therefore, for this cause, greatly desire to embrace this
occasion, since it suffices that it is my Father's will that I
accept it, for thus ought all those who love my Father to
conform themselves to His will."
2. When the Virgin heard these and other like words,
which her most holy son related to her, her blessed soul
was pierced with most painful agony, for every word of
these was a sword which passed through her holy heart ;
but she lifting up her eyes to heaven, and directing her
speech to the eternal Father, said to Him: — "Father, if it
be possible, suffer not Thy Son and mine to drink this
bitter chalice of His Passion, yet not my will, but Thine
be fulfilled." And turning to her son, she might say to
Him, — " Son, since it pleases Thee to drink this chalice, per-
mit me also to drink it entirely with Thee, assisting at
Thy torments, yet not as I will, but as Thou wilt." After
this manner did the Blessed Virgin feel an extreme inward
ox THE LAST SUPPER. 105
grief, preserving, nevertheless, within her soul a most sin-
gular resignation to the will of Almighty God.
3. Christ our Lord, who well knew the faith and invin-
cible courage of His mother, might have recommended her,
in this His short absence, to gather together the dispe^'sed
Jiock of His apostles and disciples, and confirm them in the
faith of His resurrection, and animate and comfort them.
For which reason it is to be believed that He related to
her some of these many reasons which He made use of to
His disciples in that last sermon which He made to them
after supper.
Colloquy. — 0 sovereign Virgin, what a doleful day
was this to thee, drinking off as it were at one draught
the whole chalice of the Passion, which there thy son
related to thee! Now the "sword"(3) which Simeon
prophesied began to pierce thy soul with excessive
sorrow : and if it be so sharp-pointed now, prepare
thy heart against to-morrow, when it shall be whetted
much more sharply. Oh that it had happened to mo
to have been in thy company, that I might have tasted
one only drop of this chalice, and that the point, at
the least, of this sword of sorrow might have touched
my soul ! Obtain for me, O my Lady, favour from
heaven, that 1 may so meditate both thine and thy
son's pains, that I may be made partaker of them.
Amen.
POINT in.
On Thursday night Christ went forth from Bethania
with His apostles, and coming to Jerusalem, to the place
appointed, sat down with them, and said to them: — " Witli
denre I have desired to eat this Pasch with you ;" that is
to say, this Paschal lamb, " before I sufFer."(4)
1. Here consider the different countenances and gestures
of those who went this jouimey, from Bethania to Jerusa-
(3) Luc. ii. 35. (4) Luc. xxii. 15.
106 MEDITATION VII.
lem. For Christ our Lord went rejoicing, because He
knew that He went to die, according to the decree of His
eternal Father. — Judas also went rejoicing, because He
saw the time approach, and the occasion of delivering Him
whom he had sold, and of receiving the price which was
promised him. — But the other apostles walked sorrowfully,
remembering what He had said to them two days before : —
" After two days shall be the Pasch, and the Son of Man
shall be delivered up to be crucified." (5)
Colloquy. — 0 Son of Man, true God and true man,
why Icadest Thou in Thy company him that will de-
liver Thee to be crucified ? Behold how this wolf
will come to trouble all the flock, and since Thou hast
laboured so much in gathering it, chase him away who
will disperse it. Oh what sweet conferences held
Christ our Lord with His disciples, to moc^ate the
sorrows of their souls, and to ease the labourn^he way!
Happy he who walks with Jesus, not hypocritically,
like Judas, but in truth and simplicity, like the other
disciples ; for in His sweet and blessed company, he
shall find solace in his sorrows.
2. The cordial charit// and affability of Christ our Lord,
which He expressed in those tender words: — '' With a de-
sire I have desired to eat this Paschal lamb with you."
As if He had said, " It is now long since I earnestly wished
and desired this day, to manfest to you how much I love
you, eating with you, not only this legal lamb, but another
much more excellent and much more precious, which I
intend to give you before I suffer."
Colloquy. — 0 most sweet and loving master, Thy
bitter Passion being so nigh at hand, Thou say est that
with a burning desire Thou hast desired this banquet
before Thou beginnest it, how shall I requite Thee
(5) Mat. xxvi. 2.
0.^ THE LAST SUPPER. 107
for these desires, but in conceiving such like desires to
serve Thee ? And since Thou, Lord, dcsirest so much
to eat this last Pasch with me, I also desire earnestly
to eat it with Thee. 0 King of heaven, who standest
at the door of our heart knocking, (6) desiring vehe-
mently that Thy voice be heard, and that the gate
may be opened, that entering into us. Thou mayest
sup" with us, and we with Thee ; come. Lord, into my
house, for I open the gate to Thee, and with an ex-
ceeding desire, desire Thy coming, that I may be
partaker of this Thy supper. Amen.
POINT IV.
L Christ our Lord ate this Paschal lamb, ohset-xing all
the ceremonies of the law^ and contemplating, with great
feeling of heart, that which they signified. For, beholding
that lamb upon the table, dead, flayed, and roasted with
fire, (7) He represented to Himself hoAv He was to be ex-
tended upon the table of the cross, dead, flayed with
whips, and scorched and burned with the fire of torments.
— Beholding how it was cut in pieces, without breaking
the bones, He beheld Himself all disjointed, without
breaking any of His bones, as happened to the thieves. —
Beholding also the haste with which they ate the lamb,
there occurred to Him the fury of His enemies, rushing
upon Him to torment and destroy Him. — Tasting also of
the bitter lettice. He called to mind the galls and other
bitternesses, which they were then preparing for Him. —
And beholding the staff which He held in His hand, He
called to mind the cross which He was to embrace, and to
which He was to be fastened with rude nails.
Colloquy. — 0 sweet Jesus, how bitter w^as this
meat, mingled with such sorrowful representations I
With such sauce, 0 Lord, do I ever desire to season
(6) Apoc. iii. 20. (7) Exod. xii. 9,
108 MEDITATION VIII.
my meat, mindful of the torments which Thou sus-
tainedst for me, and of the gall and vinegar which
Thou drankest for me. Amen.
2. Finally, the legal supper being ended, it is to be
beUeved that Christ our Lord rendered thanks to His eternal
Father^ for having at last put an end to this figure and
representation; and that He offered Himself to suffer
whatsoever was shadowed in that supper, in order fully
to accomplish His divine pleasure, saying furthermore:
'' O my Father, I know well that 'sacrifice and oblation
Thou didst not desire,'(8) nor requirest the holocaust of
this law for sin, for none of these things fully please Thee,
and therefore hast Thou sent me into this world, giving
me 'a body,' apt to be sacrificed: and, forasmuch as the
hour of this sacrifice is now at hand, ' behold I come,' O
my God, 'to do Thy will,'(9) for, as Thou hast appointed
me, so I will."
Colloquy. — I give Thee thanks, 0 Only-begotten
Son of God, for this new oblation of Thyself, which
Thou ofFerest to Thine eternal Father, and with it I
also offer myself to fulfil Thy will ; command me,
Lord, what Thou wilt, helping me with Thy grace
duly to accomplish what Thou commandcst. Amen.
MEDITATION VIII.
ON HIS WASHING THE DISCIPLES' FEET.
POINT I.
"Jesus, knowing that His hour was come, that He should
pass out of this world to the Father, having loved His
own who were in the world, He loved them unto the end^il)
Upon this point, which is the introduction which the
(8) Psal. xxxix. 7. (9) II eb. x. 6. (1) Joan. xiii. 1.
ON CHRIST ^YASH1NG THE DISCIPLES' FEET. 109
glorioiis apostle S. John makes, to the mysteries which
immediately follow, are to be considered, the properties of
the love of Christ our Lord towards His discij^Ies, and to all
those who then lived, or who shall hereafter live in the
whole world.
1. Here is to be presupposed, that that Lord had th'ee
families or households of creatures belonging to Him:
— one of angels in Heaven; — another of holy souls in
Limbo; and a third of His disciples in the world. And
although these last were inteimixed with many other evil
persons, who were none of His because they were evil,
and even had as yet certain faults and imperfections,
nevertheless He loved them with a tender and fatherly
affection, because they were His; that is to say, His sons,
His friends, and His faithful servants.
2. Hence follow the properties of this love:
i. That He loved them as His own peculiar and proper
good, and consequently even as Himself after some sort, even
more than Himself, since approaching to death, as forget-
ful of Himself and of His labours, He wholly bestowed
Himself to relieve them, losing His life to save theirs,
taking upon Him the sins and miseries of His elect as His
own, and discharging their debts by His death.
Colloquy. — 0 beloved of my soul, if Thou lovost
me as Thine, I say to Thee, that I love Thee as mine,
for as I am Thine, so Thou art mine. I am Thy
creature, Thy slave, and Thy son ; but Thou art my
Creator, and my Redeemer, my Lord, and my Father.
I therefore will love Thee not as myself, but above
myself, and above all things created, and to be created,
for that Thou art worthy to be beloved more than all
things whatsoever.
ii. He loved them with a most steadfast and constant
love even to the end ; for He loved them whilst He lived in
110 MEDITATION VIII.
this life, and even unto the end of His life; and likewise
loved them even to the end also of their lives, and ever
will love all His, even to the consummation of the world.
Colloquy. — 0 constant love of Jesus Christ, whose
fire neither tlie ^vaters of immense tribulations, nor
the floods of innumerable torments, could extinguish !
Oh how often have I with my sins, as much as lay in
me, gone about to quench this fire !(2) But lie alwavs
prevailed, ever doing good to him who served Him
evilly, casting " hot coals upon his head, "(3) who daily
multiplied more offences. Cease not, 0 my Saviour,
to love me to the end, that so I may love Thee also
without end. Amen.
iii. He loved them with an excessive love, and without
limit, and to that highest degree that love can arrive,
doing and suffering for them all that He could, and was
convenient to do and suffer, and desired to do much more
without end, had it been necessary for their remedy.
Colloquy. — 0 my beloved, I also desire to love
Thee, as the precept of love commands, that is, with
my " whole heart," with my " whole soul," and with
my "whole strength,"(4) without any kind of bound or
limit, aspiring if I may to that perfection, to which
the love of a creature towards his Creator may aspire.
I desire to love Thee more than the angels and the
Seraphim love Thee, and if it were possible for me to
have an infinite love, with it would I love Thee with-
out being ever weary, didst Thou but assist me to
increase in Thy love, until by love I attained to the
end prescribed by Thee, because Thou art worthy to
be beloved without end.
iv. He loved them /or an. end ; — that is to say, for that
end for w^hich they were ordained, which is, to \o\q and
(2) Cant. viii. 7. (3) Prov. xxv. 22. (4) Deut. vi. 5.
ON CHRIST WASHING THE DISCIPLES' FEET. HI
serve Him in this mortal life, and to enjoy Him in the life
eternal. He loved them not to the end to give them
riches, honours, or temporal commodities; — for this was not
His end, — but that He might give them all the means of
Plis grace, whereby they might obtain the end of glory.
He also loved them for Himself, who is both the beginning
and the ending of all things, to unite them with Himself
by the union of love, that in Him they might finally rest
as in their end.
Colloqmj. — 0 my beloved, would to God that I
might love Thee for the end for which Thou lovedst
me I I love Thee not, 0 my Lord, that Thou mayest
enrich me with temporal goods, but I love Thee "^be-
cause Thou lovest me, that Thou mayest impart to me
spiritual goods, with which I may increase in Thy
holy love, and unite myself to Thee without end, who
art my last end, and supreme blessedness. Amen.
POINT II.
" When supper was done, (the Devil having now put
into the heart of Judas Iscariot, the son of Simon, to
betray Him,) knowing that the Father had given Him all
things into His hands, and that He came from God, and
goeth to God, He riseth from supper, and laj^eth aside His
garment, and having taken a towel, girded Himself. And
after that, He putteth water into a basin, and be^an to
loash the feet of the disciples, and to wipe them with the
towel wherewith He was girded."(5)
Upon this passage is to be considered: — 1. the exeellency
of the Person that does this work: — 2. the manner in
which He does it, as that He does it only by Himself: 3.
and the mystery of the Incarnation and Passion which He
represented to us.
1. First, therefore, make a pause upon that which St.
(5) Joan. xiii. 2.
112 MEDITATION VIII.
John dwells on in this place, — the excellency of the Person
that humbled Himself to so base a work, as was that of
washing the feet of His disciples: for the greater He is
Avho humbles Himself, so much the more is His humility
to be admired; and the humility is so much the more
heroic, as the person is more excellent by whom it is
exercised.
To this purpose I will behold in Christ our Lord what
He is in Himself as He is God, — and what He does here
as He is man. — As He is God, He is in heaven environed
round about with innumerable angels, who, lying prostrate
before His feet, adore Him; — as He is man, he is present
here in a poor chamber, and in the midst of poor fisher-
men. Himself prostrate at their feet, to wash them — As
He is God, " He is clothed with beauty ; the Lord is clothed
with strength,"(6) and with His hands hath created all
things ; — as He is man, He puts off His garments, —
girds Himself with a towel, — and with His hands washes
the feet of His own creatures.
But in particular, our Lord, who here humbles Him-
self, is infinitely wise, from whom nothing is concealed,
neither His own excellency, nor His disciple's iniquity
who sold Him, nor the basenesses and timorousness of those
others who were before Him. — He is likewise infinitely
mighty, because His eternal Father has put all things
into His hand and power, communicating to Him, as He is
God, His omnipotency in virtue of His divine generation ; —
and as He is man, for the hypostatical union with the
Word eternal — He also is the natural So?i of Almighly
God, of whom He was begotten from all eternity, and
came into the world to redeem it, and after death, to
return to God, to sit on His throne upon the right hand
of the Father. Knowing all which most perfectly He
(6J Psal. xcii. 1.
ON Christ's washing the disciples' feet. 113
would notwithstanding humble Himself to this work ; so
that He did not humble Himself, as though He were igno-
rant who He was, nor constrained to it by any other, nor
that He Himself was basely descended, or had a base
intention, or proposed to Himself any abject end, — but
only because He would Himself, and for the love of us,
take on Himself the form of a servant, perfectly accom-
plishing the counsel of the Wise man, Avho says, — " The
greater thou art, the more humble thyself in all
things."(7)
Colloquy. — O infinite humility, which so greatly
shinest in a person of snch infinite dignity, to confound
the pride of my infinite baseness ! If Jesus, infinitely
wise and powerful, became so humble, how shall 1,
being so notoriously ignorant and feeble, become so
proud ? If the Son of God, who came from God, and
who returns again to God, abased Himself, " taking
the form of a servant,"(8) how shall I, that am the
son of wrath and slave of the Devil, who am made of
dust, and shall return to the same dust, presume to
raise up myself, and to seek to be served like a lord ?
0 humble Jesus, deliver me from the spirit of pride,
and ground my heart in profound humility, who for
so many respects am bound to humble myself.
2. The humility of our high Lord was loving and dili-
gent, doing all this work by Himself alone, without the
help of any other, in sign and token of His love. For He
Himself put off "His garment," " girded Himself," " put
water into the hasin,'''' bore it to the place where the disci-
ples sat, prostrated Himself, and "washed," not thtir
hands, but their dirty feet: and so Himself lovingly
" wiped them with the towel wherewith He was girded,'*
pleasing and contenting Himself to do all these things in His
(7) Ecclus. iii. 20. (8).Pliil. ii. 7.
Vol. IV.— 8.
114 MEDITATION Vlir.
own person; — teaching me this to exercise the works of
humility and charity in my own person, rejoicing more to
do them myself, than to command them to be done by
others, and performing every humble work without any
mixture of boasting.
Colloquy. — 0 most loving master, who, without
speaking, criest out aloud : — " Learn of me, because I
am meek and humble of heart ;"(9) grant me this Thy
meekness and loving gentleness, that I may find grace
before Thee, whom the prayer of the humble and
meek have always pleased. Amen.
3. But if the humility of this outward work be so
great, much greater is the humility and the care ivhich
it represents, and which He exercised towards us all ; for
being the Son of Almighty God, for our sakes He emptied
Himself, taking the form of a servant,"' (10) despoiled Him-
self of the garments of the greatness of His glories, and
girded Himself with mortal and passible flesh, and was
subject to many penalties; and upon the mount of Calvary
consented to be stripped of His garments with great igno-
miny,— and there shed forth, instead of water, all the most
precious blood within His veins, pouring it into the sacra-
ments which He ordained, by it to wash us from our sins ;
and that we might remain clean. He willed that the most
pure towel of His sacred Humanity, with which He was
girded, should remain, in exterior show, foul, bes potted,
and defiled.
Colloquy. — 0 eternal God, what shall I render
Thee, for the favours which Thou hast done me ? I
desire to despoil myself of all temporal greatness, and
to gird myself with the rigour of penance, and to shed
my blood for the love of Thee, undergoing those pains
which Thou dost undergo for my offences : and after
(9) Mat. xi. 29. (10) Phil. ii. 7.
ON Christ's washing the disciples' feet. 115
I have done all this, I will still, notwithstanding, say,
that I am an unprofitable servant,(ll) for not having
done the least part of that which my blessed Lord
has done for me.
point III.
The third point shall be, to consider what 'passed between
Christ our Lord, and St. Peter, when He came to wash his
feet, and the mutual words and speeches that passed
between them.
1. Peter, standing astonished at the humility of His
master, said, — " Domine tu mihi lavas pedes?" — " Lord,
dost Thou wash my feet ?^^ (12) In wdiich words he dis-
covered a lively faith of the excellency of Christ our Lord,
and of his own baseness, and of the baseness of that work,
to which Christ his master humbled Himself. And from
the interior consideration of all this, with great admiration
and astonishment of affection, burst forth into these
words: "Lord, dost thou wash my feet?" — " Thou who
art infinite God, Creator of heaven and earth, Lord of
Angels, and of Seraphim, stoopest to me. Thy servant,
Thy slave, a vile sinner ; and with those hands which give
sight to the blind, health to the sick, and life to the dead,
wilt wash, not my head, or my hands, but my loathsome
and abominable feet. I, Lord, ought to serve Thee, and
to wash Thy feet; nor do I esteem myself worthy to do
tliis work, and wilt Thou wash my feet?'* Hence I will
learn to think highly of Jesus Christ, and very basely of
myself, and making comparison of that which a God so
high does to a man so low, I will draw acts of admiration,
of thanksgiving, and of imitation.
2. To these v/ords of St. Peter, which proceed from
great fervour, Christ our Lord made answer with words,
instructing him in that which was most fit, saying:
(11) Luc. xvii. 10. (12) Joan. xiii. 6.
116 MEDITATION VIII.
" What I do tJiou Icnowest not oiow, hut thou shalt know
hereafter :\Vi) As if He had said, " That which I now do
contains a mystery which thou under standest not, but
afterwards I will disclose it to thee ; for the present suffer
thyself to he governed hy me!''' Peter answered, "Thou
shalt never wash my feet.'' Christ replied: "If I wash
thee not, thou shalt not have part with me.'' How
greatly any disobedience and rebellion offends Christ, or
any little insinuation of our own judgment, notwithstand-
ing it be hidden under the cloak of humility and reve-
rence ; since this vice alone sufficed to cause Christ to use
to Peter that fearful threatening, saying: — " Thou shalt
have no part with me." That is to say : " Thou shalt no
more be my disciple, nor will I suffer thee any more in
my school and company, nor admit thee to the inheritance
of my Kingdom!" Whence I will learn nercer to resist the
will of God, nor of my superiors, under any pretext of
apparent virtue, but to surrender my judgment upon the
first admonition, and upon the first correction of love,
before the second of threats and chastisements fall upon
me. For although I were as intimate with Christ as was
St. Peter, and as highly favoured of the eternal Father as
he was, the favour endures no longer than the obedience
endures, and failing in it by uij pertinacity, the favour
also presently fails.
Colloquy. — 0 good Jesus, mirror of all perfection
and obedience, suffer me not to be deceived by my own
judgment, preferring it before Thine, nor under any
pretext of humility, to follow my own, leaving Thine,
lest so terrible a threatening fall upon me, that I shall
*' have no part with" Thee. Amen.
3. How necessary it is for me that Christ our Lord wash
me, and cleanse me of my sins, because, unless He wash
(13) Joan. xiii. 8.
ON Christ's washing the disciples' feet. 117
me, I shall "have no part with" Him. And for this
cause Christ said not: " if I wash not thy feet^"' but, " if I
wash thee not, thou shalt have no part with me."
Colloquy. — 0 Saviour of the world, I confess that
I am foul and defiled with innumerable sins, of which
I cannot " wash" myself, for to sin is mine, but to
pardon them is Thine ; wherefore "wash me yet more
from my iniquity, and cleanse me from my sin ;"(14)
and after Thou hast once washed me, wash me yet
once more, that I may have a greater part with Thee,
with more security never to lose it.
POINT IV.
Consider, fourthly, the effect which this threatening of
Christ's wrought in the heart of St Peter, and the answer
which Christ returned him.
1. For, first, to this threatening St. Peter answered: —
"Lord, not only my feet, but also my hands and my
head." In which words he discovered the great love
which he bore to Christ our Lord, and the great account
which he made to be always with Him, and the grief
which he conceived at being separated from Him. And
therefore he said: — "Lord, if to have part with Thee, it be
needful that Thou wash me, wash not only my feet, but
also my hands and my head."
Hence I will learn to submit myself to Almighty God,
and my superiors, for fear lest I separate myself from Him :
for this fear is not servile, as that of slaves, but a filial
fear, and the fear of such as are very just ; for this is to
give myself to God, and not to want God. And for this
cause Christ our Lord said not to St. Peter: " If I wash
thee not, I will cast thee into hell;" but, "if I wash thee
not, thou shalt have no part with me," as he that desired
(U) Psal. 1. 4.
118 MEDITATION VIII.
to be obeyed with a chaste, not with a base or servile
fear.
2. To this reply of St. Peter, Christ our Lord answer-
ed, saying: — *' He that is washed, needeth not but to wash
his feet, but is clean wholly; and you are clean, but not
all. For He knew who he was that would betray
Him.' '(15) In which words He would teach us, that he
who is washed by baptism and penance from deadly sins,
although he be supposed to be wholly " clean," because he
has that cleanness which is necessary for him to be in
the grace and friendship of Almighty God, nevertheless
needs to wash his feet from earthly affections and from
lighter faults, which stick to them, by conversing and
dealing in earthly affairs. This is also necessary to have
part with Christ, in this sense, that we shall not enter
into heaven till we be cleansed also from these offences, of
which Christ Himself must also cleanse us.
Hence I will gather how great an evil one venial sin is, as
St. Bernard weighs, (16) and how much it ought to be
abhorred for two reasons. — i. Because it is not pardoned,
but at the expense of the blood of Christ, in virtue of
which we are warned from these spots. — ii. Because it is
impossible to have " part with" Christ in heaven, until we
are washed, either in this life, or in the other, with the
fire of purgatory. And because the bath of purgatory
is most bitter, as we have said in the last meditation of tlie
first part, it will be great wisdom, since every day I defile
myself with these venial sins, to wash myself often in the
sweet baths which Christ hath left in His holy Church.
3. Lastly, I will consider the cause why Christ our Lord
said: — " You are clean, but not all;" wishing by these
words to admonish Judas secretly that he was unclean, and
that he stood in need of being washed, under pain never
(15) Joan. xiii. 10. (16) Serm. in Coen. Dom.
ON Christ's washing the disciples' feet. 1 1 9
more to have part with Him. And by the way He also
admonishes me that I look diligently if I be clean from
grievous sins, for amongst many clean there are some un-
clean, and perhaps I am one of them, and although it be
no more than one, yet can it not be hid from Christ, who
sees and discerns marvellously well who are clean and who
are not.
point v.
Christ our Lord, prosecuting this work of humility and
charity, would likewise perform the same to Judas himself,
and coming with the basin to the place where he was,
prostrating Himself at his feet, He washed them and
wiped them with the towel, as He had done the others,
and even with greater signs of charity and love, in order
to mollify him. And it is to be believed that He spoke
to his heart, saying: — "Oh, Judas, my disciple and apostle,
what have I done to thee, that so thou dost abhor me and
determine to sell me? If thou hast any quarrel against
me, behold thou hast me here at thy feet, do with me
what thou wilt, so that thou neither commit any sin, nor
cast away thyself for ever. He who washes the feet of
thy body desires to wash the spots off thy soul ; refuse not
that I wash thee, for otherwise thou shalt never 'have
part with' me, and if thou have not part with me, thy
part shall be with hypocrites and dissemblers, in that
miserable lake where shall be perpetual ' weeping and
gnashing of teeth.'" (17) It is also to be believed that
He shed tears forth of His eyes for the hardness and misery
of that wretched soul, and mingled them with the water
in the basin, so to wash his feet also with them, but
nothing availed, because his heart was hardened and pos-
sessed of Satan. Yet this example ought to teach me to
profit thereby to love my enemies, doing them all the
(17) Mat. XXV. 30.
120 MEDITATION VIII.
good that I am able, to reduce them to the true frienship,
first of God, and then of myself, for the love of God.
From the hardness, also, of Judas, I should learn to take
example by other men's harms, remembering what the
Wise man says : — " The wicked man, when he is come into
the depths of sin, Hecontemneth,'' (18) and that " no man
can correct him whom" God "hath despised,'' because he
first has despised God.
Colloquy. — 0 my soul, contemplate with attention
the two examples which thou hast before thee ; one of
the greatest charity, another of the greatest hardness
that ever was in the whole world; for, could any
charity ascend higher than to abase God Himself to
wash the feet of a traitor who conspired to sell Him ?
And whither could the malice and hardness of a trai-
tor's heart extend farther than not to be mollified
with the immense charity of Him who laid Himself
prostrate at his feet? 0 God of my soul, turn my
heart of stone into *' a heart of flesh,"(19) that so I
may feel Thy divine inspirations, and also embrace
Thy loving examples. Amen.
POINT VI.
Having finished washing their feet, Christ our Lord put
off the towel with which He was girded, considering in them
the spots of others' sins, which were to be the cause that
His most holy humanity was to be dyed with His own
blood, which was to be shed to deliver us. " Then, after
He had washed their feet, and taken His garments, being
sat down again He said to them : Know you what I have
done to you ? You call me master and Lord, and you say
well, for so I am. If, then, I, being your Lord and master,
have washed your feet, you also ought to wash one another's
feet, for I have given you an example, that as I have done
(18) Prov. xviii. 3; Ecclu?. vii. 14. (19) Ezech. xxxvi. 26.
ON chkist's washing the disciples' feet. 12 L
to you, so you do also.... If you know these tilings, you
shall be blessed if you do them. I speak not of you all, I
know whom I have chosen." (20)
1. Here is to be considered, first, what that demand of
Christ our Lord meant : — " Know you what I have done
to you?" that is to say, understand you the mystery con-
tained in this, and the end for which I do it? Here He
gives us to understand, that all those who see His exterior
works do not understand the secret and spirit of them.
Colloquy. — 0 celestial master, illuminate my eyes
with Thy supernatural light, that I may with a lively-
faith believe, understand, and penetrate the things
which Thou hast done for us, that I may draw fruit
from all of them, to Thy honour and glory. Amen.
2. I will consider the force of that argument which
Christ used: — *'If I, being your Lord and master, have
washed your feet, you also ought to wash one another's
feet;" that is to say, that you exercise one to another the
works of humility and charity, since I have employed my
whole life in giving you example of this virtue, that after
my example you also may exercise yourselves in them.
3. Finally, I will ponder those last words : — "If you know
these things, you shall be blessed if you do them ;" where
He teaches us, that it is not enough to know the examples
of the virtues which He gave us, unless we also put them
into execution, nor that he is blessed, or elected for heaven,
who knows them, only to know them, unless he also imitate
them, for Judas, who was there present, knew them well,
but did not imitate them, and, therefore, became one of
the reprobate.
Colloquy. — 0 my blessedness, since Thou hast done
mc so great a favour, as to let me know what Thou
(20) Joan. xiii. 12.
122 MEDITATION YIII.
hast done for me, let it please Thee that I execute all
that which Thou commandest me. I confess, 0 Lord,
that I do not that which I do know, nor act according
to what I understand, for which cause I deserve to be
" beaten with many stripes,"(21) like the servant who
knew the Avill of his lord, and did not according to it.
Pardon me, dear Lord, my past errors, and move me
to the amendment of them, that so I may be of the
number of Thine elect, and may come to be blessed,
enjoying Thee for ever. Amen.
(2.) MEDITATIONS ON THE MOST HOLY SACRA-
MENT OF THE EUCHARIST.
Having ended the washing of the apostles' feet, and con-
cluded the discourse which He had with them, to declare
the mystery enclosed therein, He would give to them other
greater signs and proofs of the love He bore them, and
other more singular tokens that " He loved them to the
end," not only to the end of His life, but even until the
end of the world ; and for this cause He would institute a
most excellent Sacrament, in which He would remain with
them truly and really, " even to the consummation of the
world," (1) making them a solemn and continual banquet,
in which He would give them His own body to eat, and
His own blood to drink, and that after a most marvellous,
sweet, and delightful manner, as will be seen in the ensu-
ing meditations.
(21) Luc, xii. 47. (1) Mat. xxviii. 20.
ON THE INSTITUTION OF THE BLESSED SACRAMENT. 323
MEDITATION IX.
OF chbtst's actions and discourse previous to his institution of
THE most holy sacrament, REPRESENTING TO US THE DTSPOilTION
WHICH THOSE ARE TO HAVE WHO APPROACH TO RECEIVE IT.
POINT I.
Consider the causes why this washing of feet preceded
the institution of this sovereign Sacrament.
1. The first was, to teach us the great purity aud clean-
ness which those ought to have who come to receive and par-
ticipate of this banquet, not contenting themselves Avith
being clean and exempt from mortal, but, as far as they
can, even from venial sins, washing their feet from the
dust which cleaves to them by means of earthly affections ;
for Christ being purity itself, it is reason that we receive
Him with the greatest purity it is possible for us, washing
ourselves with the sacrament of Confession, and with the
water of tears, beseeching our Lord that He vouchsafe so to
Avash us and purify us, that we may worthily receive Him.
To this purpose I should imagine that our Lord says to me
that which He said to St. Peter: — "If I wash thee not,
thou shalt have no part with me" (2) in this banquet, be-
cause thou wilt not receive those fruits and contentments
which those receive who approach washed and pure.
Colloquy. — 0 God of my soul, if this be so, wash
" my head, my hands, and feet ;" wash my thoughts,
my works, and affections ; that coming to this banquet
washed, pure, and clean, I may be partaker of its
fruits. Amen.
2. The second cause was, that it was a custom when one
person entertained another^ to wash his feet, in sign of
(2) Joan. xiil. 8.
124
MEDITATION IX.
humility and charity, and for this reason it was, that
Christ our Lord complained of the Pharisee, that entering
into his house to eat, he gave Him not water for His feet.
(3) By the practice of which laudable custom our Lord
would signify, that those who are to be present at this
banquet ought, in imitation of Him, to exercise themselves
in great affections of humility and charity, which are the
two best dispositions which they can bring to this blessed
banquet, humbling themselves before Almighty God and
before men, and loving God with their whole heart, and
all men for God, performing towards them works of piety,
with reverence and charity.
Colloquy. — 0 my soul, if thou desirest to enjoy the
banquet of Christ, learn first the lesson which He
taught thee, when He said, " Know you what I have
done to you ?" Follow, therefore, His example, that
this His Sacrament may be profitable to thee.
POINT II.
Next are to be considered the causes loliy the supper of
the Faschal lamb preceded the mysterious supper, in which
this divine Sacrament was ordained and received, which
were two principal, in which the ^^wre and the thing figured
might agree in conformity.
1. The first cause was, to give us to understand that as
that Jamb was sacrificed in thanksgiving for the benefit
which God had done to His people, in delivering them
from the captivity of Pharao, and with its blood sprinkling
the doors of the houses of the Hebrews, that the angel of
God, who slew all the firstborn of Egypt, might not hurt
them, (4) and with its flesh fortifying those who were to
undertake that journey, that nourished by it they might
begin and prosecute it ; — even so this lamb of God, whose
flesh and blood is in this Blessed Sacrament, is sacrificed in
(3) Luc. vii. 44. (4) Exod. xii. 29.
ON THE INSTITUTION OF THE BLESSED SACRAMENT. 125
the holy Mass, in memory and gratitude of the sovereign
benefit which Christ our Lord imparted to us, in delivering
us from the captivity of the Devil, by means of His Passion
and death ; (5) in whose blood, and in virtue of whom, we
are delivered from the death of sin, as also from eternal
death, and are sustained and comforted with His precious
flesh, to depart forth of the servitude of Egypt, and to
begin with new fervour the journey of virtue, prosecuting
it till we arrive to life eternal.
Colloquy. — 0 lamb of God, " slain from the begin-
ning of the world,"(6) not in Thy holy humanity, but
in the figures of it, beginning even from the creation
of the world to impart the graces and gifts which
Thou wast to purchase with Thy death : what shall I
give Thee for the innumerable benefits which Thou
hast purchased for me with this Thy precious death ?
I have nothing, 0 my Lord, more precious to give
Thee, than to offer Thee this sacrifice of Thyself, and
to receive the " chalice of salvation"(7) with praises
of Thy holy name. Deliver me, 0 most immaculate
lamb, from the servitude of the Devil, that so the
firstborn in the house of my soul die not, that is to
say, my free w^ill : comfort me also, that I may walk
through the desert of this life, until I finally arrive at
the rest of glory. Amen.
2. The second cause was, to teach us in the eating of the
legal lamb, the dispositiotis which are required in us to eat
this divine lamb, figured in that other. — i. For it is to be
eaten with " the loins girded" with chastity, mortifying all
the sensual delights of the flesh, because this lamb, as He
is most chaste, so is He chiefly delighted with virginal
purity. — ii. We must have "5/io<?5" on our feet, a watch-
er) S. Tho, 3, p. q. Ixxiii. art. 6.
(6) Apoc. xiii. 8. (7) Psalm, cxv. 13.
126 MEDITATION IX.
ful custody of the heart, and of all our affections, that
they be not defiled nor polluted with the touch of earthly
things. — iii. " Holding staves in our hands,'''' (8) placing
our confidence in the cross of Christ our Lord, and in His
government and protection, performing works agreeable
and pleasing in His sight. — iv. It must be eaten " in haste''
with haste of spiritual fervour, shaking off all slowness
and slothfulness of mind, eating this lamb, not with sloth,
loathing, or want of relish, but with hunger, and with
gre'at desire to eat. — v. With ^^ unleavened hread^^ and
'■'■with wild lettuce f that is, with purity of soul, without
corruption of sin, and with the exercises of mortification
bitter to the flesh. — ^vi. Nothing of it must be eaten
"r«w,'' nor boiled in water, but '■'■roasted vnthfiref for it
is not to be eaten without having first considered what
this meat is, and that not with a cold and raw considera-
tion, but with such meditation as causes the fire of love to
burn in the heart.
Pondering these six things, I will reflect upon myself
with blushes and confusion, for that cold disposition with
which I eat this celestial lamb, and will endeavour for the
time to come to have a more exact and perfect disposition,
saying that of the apostle: — "For Christ our Pasch is
sacrificed for us, therefore let us feast, not with the old
leaven, nor with the leaven of malice, but with the un-
leavened bread of sincerity and truth." (9)
POINT III.
The third point shall be, to recal to memory those affec-
tionate words which we have related Christ our Lord to
have spoken to His apostles at the beginning of the supper,
and may be He spoke them at the beginning of this sacra-
mental supper: — ''With desire I have desired to eat this
(8) Exod. xii. 11. (9) 1 Cor. v. 8.
ON THE INSTITUTION OF THE BLESSED SACRAMENT. 127
Pasch with you before I suffer. For I say to you, that
from tills time I will not eat it, till it be fulfilled in tlie
Kingdom of God." (10)
In these words He makes known to us two things,
which admirably dispose us worthily to receive this holy
Sacrament.
1. That we ought to approach with a very great and
vehement desire, as He vehemently desired to eat this sup-
per with His disciples, for so precious a lamb deserves to
be eaten with a very vehement hunger and desire, arising
from the consideration of our own great necessity, and of
His excellency and dignity, for no necessity can be greater
than ours, nor any meat more excellent than His, and
consequently no hunger ought to be like the hunger for it.
2. That we ought to eat this lamb every time as if it were
the very last, and as one who never were to eat it more
unless in heaven, for, therefore it is called the " Viaticum,"
as being received by those who are about to pass to the
other life. And if I communicate with this affection, my
communion will be both devout and profitable to me, call-
ing to mind what the Wise man says: — "When thou shalt
sit to eat with a prince, attend diligently what is set before
thee, and put a knife to thy throat;" (11) that is to say,
eat this meat offered thee by the Prince of heaven, as if thou
now hadst the knife sticking in thy throat, and wert upon
the point of giving up the ghost, and eat it, having first
mortified the inordinate affections of the flesh, and as thou
wouldst mortify them if thou knewest for certain that this
were to be thy last meal.
Colloquy. — 0 King of heaven, since it is Thy will
that I sit with Thee at this celestial table, give me
force to cut off entirely all affections wliich may make
me unworthy, preparing myself for this banquet, as
(10) Luc. xxii. 15. (11) Prov. xxiii. 1.
128 MEDITATION X.
one that is ready presently to pass to eternity, where
I shall enjoy Thee for ever and ever. Amen.
MEDITATION X.
OF THE TIME, PLACE, AND COMPANY, CHOSEN BY HIM FOR INSTITUTING THE
BLESSEL' SACHAMENT.
POINT I.
Consider first, the reasons ichj our Lord would histitute
this most holy Sacrament, the night before His Passion,
and the cause of His death ; seeing that He might have
deferred its institution till after His resurrection.
1. The first cause was, the more to manifest the greatness
of the love He hare us, since, even then, when men were
contriving to take away His life by most exquisite tor-
ments and disgraces. He ordained a celestial banquet
which should give them life; together with admirable
favours and delights, of which were to participate a great
number even of those who then were actually plotting
and contriving His death. In this He teaches us, that as
the injuries and persecutions of the wicked were not able
to quench or extinguish His charity, nor make Him desist
from providing this banquet for His elect ; so no crosses,
no disgraces, nor torments ought to be able to divert the
elect from His holy service, or to withhold them from this
most holy banquet, and to reap its most copious fruit.
Hence it is that S. Paul cries out, saying: — " Quis ergo
separabit nos a charitate Christi? tribulatio? an an-
gustia?" &c. — " Who then shalt separate us from the love of
Christ ? tribulation or distress ?"(1) &c. As well from that
which He bears us, as from that which, assisted with His
grace, we ought to render Him. What shall be able to
(1) Rom. viii. 35.
ox THE IXSTITUTION OF THE BLESSED SACRAMENT. 129
make a divorce and separation between these two charities
and friendships ? shall tribulation ? or anguish, or perse-
cution, or the sword ? " Certus sum enim, quia neque
mors, neque -vita," &c. "For I am sure that neither
death, nor life" — " nor any other creature, shall be able to
separate us from the love of God which is in Christ Jesus
our Lord."
Colloquy. — 0 sweet Jesus, I am most assured that
no persecutions or torments whatsoever shall ever be
able to extinguish Thy charity, seeing that even in
the midst of them Thou hast given for a pledge of Thy
love Thy sacred body for meat, and Thy precious
blood for drink ; for which charity I beseech Thee to
grant me another charity, so inflamed and so fervent,
that no persecution be ever able to quench it. Amen.
2. To manifest to us the hearty desire He had of re-
maining for ever with us, not only as God, but also as
man.{2) Insomuch that intending to withdraw Himself from
us as regards the corporal, visible, and ordinary presence
of His humanity, He contrived a means to remain present
with us in another manner, yet so as to be with us at all
times, and for ever, until the ending of the world, under
the forms of this Blessed Sacrament. And although it
had been sufficient to have instituted it a little before His
ascending to heaven. He would nevertheless ordain it be-
fore His Passion, that He might leave registered even in
His mortal life, this manner of abiding with mortal men,
for the love of whom He had instituted this Sacrament.
And, moreover, to manifest hereby His infinite charity,
that even when men would, through envy and rancour,
cast Him out of the world. He contrived to leave Himself
with them in the world, after another manner, full of piety
and of love.
(2) S. Tho. 3, p. q. Ixxiii. art. 9.
Vol.. IV.— 9.
130 MEDITATION X.
Colloquy. — 0 beloved of my heart, if Thou so much
desirest to be always with me, I ought much more to
desire to be always with Thee, beholding Thee present
in every place, as Thou art God, and in this holy Sa-
crament, as Thou art Man. Oh that I could be con-
tinually present in the Church when this divine mys-
tery is celebrated, and where this divine Sacrament is
offered up, to enjoy the presence of it ? But not being
able to do that w^hich I desire, I will do what I am
able by endeavouring as often as possible to be present
at it, both in body and soul, and always with my heart
and affection.
3. That the world might never want a memory of His
most sacred Fassion,{3) and some sacrifice ordained to
appease and glorify Almighty God; forasmuch, therefore,
as in this supper, and by His Passion, the memory of the
Paschal lamb, togetlier with the sacrifices of the old law
ceased. He would at the same time institute this divine
Sacrament and Sacrifice, to serve us for a memory and
representation of His Passion, by Avhich the fruit and
virtue of it might be applied to us. And although, as we
said before, it had sufficed to have instituted it after His
resurrection, yet would He not, but preferred that it
should be done before His Passion; because the nature of
vehement love is rather to hasten the benefit that it in-
tends to bestow upon the beloved object than to defer it.
That He might also by this oblige us the more to have a
tender memory of Himself, because those things which
fathers commend to their children at the time of their
death, are wont to make a deeper impression in their
memory.
Colloquy, — 0 most loving Father, seeing that at
that hour it pleased Thee to leave so lively a memory
(3) Luc. xxii. 19.
ON THE INSTITUTION OF THE BLESSED SACPwAMENT. 131
of Thy Passion and death, " I will be mindful and re-
member, and my soul shall languish within me,"(4)
even to the last gasp of my life. " If I forget Thee,
let my right hand be forgotten, and let my tongue
cleave to my jaw, if I do not remember Thee."(5)
POINT 11.
Consider the place which our Lord chose for the institu-
tion of this Sacrament, together with the mysteries con-
tained in it.
For, first, He chose " a Imye dining room furnished," ((y)
offered to Him with a hearty good will, by a man whose
name is not mentioned, and which our Lord accepted of,
accommodated, and made use of for several of His myste-
rious works. For, — i. besides the eating of the Paschal
lamb in it, and the institution of this holy Sacrament, the
apostles after the Passion, together with the Blessed Virgin,
retired themselves into the same place.(7) — ii. Our Lord
there appeared to them after His resurrection. — iii. There
also they assemble themselves to make their prayers, ex-
pecting the coming of the Holy Ghost, who in the same
place descended upon them in tongues of fire. — iv. From
this place did the apostles issue forth, to go and preach
the law of the Gospel. (8)
And although this hall be principally the figure of the
Catholic Church, in which only, and not out of it, it is
lawful to eat this holy lamb and receive the gifts and
graces which proceed from it ; yet is it also a figure of the
devout soul, into which Christ our Lord enters and makes
His abode, by the means of this divine Sacrament. Which
soul ought to be large, and very spacious for the reception
of celestial gifts, — ample, by the latitude of charity and
(4) Thren. iii. 20. (5) Psal. cxxxvi. 5.
(G) Marc. xiv. 15; Luc. xxii. 12.
(7) Joan. XX. 19, (8) Act. i. 13; ii. 3.
132 MEDITATION X.
love of God and our neighbour, — long, by the longanimity
of hope, — and strewed, and furnished with all sorts of
virtues, which are the hangings and ornaments of that
living abode which God inhabits; for, as the heavens
are tapestried with stars, so ought the soul to be well
furnished and adorned with holy virtues.
Colloquy. — 0 eternal God, seeing it is Thy gracious
pleasure to come and enter into this poor habitation
of my soul, behold how little it is, how narrow and
poor, without any ornament or decking at all ; enlarge
it, I beseech Thee, with Thy gifts, replenish it with
charity, dilate it with confidence, adorn it with Thy
virtues ; " Inclina coelos tuos, et descende ;" '^ Bow
down Thy" starry " heavens,"(9) and engrave in me a
lively figure of them, to the end that I may be made
a worthy habitation for Thee. Amen.
The mystery of the two disciples, Avho went to prepare
this hall, also serves to this purpose, as has been declared
in the seventh meditation.
2. How much does our Lord esteem a good and prompt
will of receiving Him, making no account of the greatness,
or magnificence of the world; and for this cause He
suppressed the name of the man that lent Him his house,
to show by this that He neither makes any account nor
cares much whether he be rich or poor, noble or ignoble,
wise or ignorant, that is to receive Him into his soul;
provided that he oifer Him that which he has with a right
good heart and devout will, inspired into him by Al-
mighty God, man consenting to it.
3. When He enters into a soul that receives Him
w^orthily, He appropriates and takes her to Him for His
oion ; and makes her a place of prayer, discovers to her
His high mysteries, communicates to her the gifts of the
(9) Psal. cxliii. 5.
ON THE INSTITUTION OF THE BLESSED SACRAMENT. 133
Holy Ghost, and finally makes her issue forth, to publish
His greatness, and to assist her neighbour.
Colloquy. — Blessed is that soul whose happy lot it
is to be made the receptacle of Jesus Christ, in which
He takes pleasure to inhabit, and therein to work
His holy mysteries. Come, dear Lord, into the habi-
tation of my heart, and take it for Thine, for I will
not henceforth that it be any longer mine.
POINT III.
Consider the company of persons which our Lord chose,
to institute in their presence this holy Sacrament, and to
make them participant of the same, namely. His apostles,
amongst whom it is the more certain opinion, as S.
Thomas holds, (10) that Judas was present, who was not
as yet gone out of the hall to work his treason. Consider,
therefore, the difference that there was between the
eleven apostles and this traitor; for the other eleven were
there present both in body and spirit, with due attention
and reverence, beholding and understanding what our
Saviour did, and receiving this divine meat with singular
devotion, receiving it very differently from ordinary food.
Whereas Judas was present there in body only, his spirit
being wholly plunged in his wicked intentions, insomuch
that he took no heed at all, nor understood what our Lord
did, so that he swallowed down this bread of life without
distinguishing between this and ordinary bread : and there-
fore did not profit but greatly hurt himself by receiving
it ; for presently he Avent forth from thence to betray his
master, and in the end died most miserably, according to
the doctrine of S. Paul: — "Whosoever shall eat this bread
or drink the chalice of the Lord unworthily, shall be
guilty of the body and of the blood of our Lord, "(11) no
(10) D. Tho. 3, p. q. Ixxxi. art. 2. (11) 1 Cor. xi. 27.
134 MEDITATION XI.
less than if he should betray Him to His enemies. And
for this cause, many fall sick, become every day weaker
and weaker, and die amongst you disastrously.
Therefore, fearing to do such an injury to a body so
venerable, I ought to endeavour to assist at this banquet
in the same manner as the apostles did, by being present
both in body and in spirit, with due attention, reverence
and devotion, ruminating and pondering with myself what
our Lord does here for me, as also what I ought to do in
receiving Him, withdrawing my heart, not only from evil
things, but also from all other affairs whatever ; attentive,
as the Wise man says, to " consider diligently what that is
set before" me. (12)
MEDITATION XL
ON THE MlRACrLOCS CONVEBSTOX WROUGHT BY CHBIST OF BUEAD IKTO HIS BODY,
AND OF THE MANNEB. IN WHICH HIMSELF AND HIS APOSTLES COMMUNICATED.
POINT I.
Consider first, that our Lord, sitting at the table, took
into His blessed hands one of those loaves which were there
placed and pronouncing these words:—*' Hoc est corpus me-
um"(l) — "This is my body," in virtue of them, changed
the substance of bread into His most sacred body: so that
w4iat was before the utterance of these words true bread,
directly the words were finished, was converted into His
true body, covered only with the exterior species or acci-
dents of bread.
Upon this truth of our faith I ought to ponder, first,
the infinite wonders which our Lord manifested in this
work, especially His infinite wisdom, omnipoteiicy, bounty,
and charity.
(12) Prov. xxiii. 1.
(1) Mat. xxvL 26; Marc. xiv. 22; Luc, xxii. 18; 1 Cor. xi. 24.
ON THE INSTITUTION OF THE BLESSED SACRAMENT. 135
1. He manifests His wisdom in inventing siicli an in-
effable means of communicating Himself to men, and giving
them the food of life, Avhich means certainly could not
have been found out but by the infinite knowledge of
God alone. And even as in the works of the Incarnation,
the wisdom of God marvellously appeared, in finding out a
means of uniting together two such extremes, as God and
man, in the unity of one Person for our remedy; — so in
this mystery of the Eucharist the same wisdom no less
appears in having invented a means of joining together
God made man, with the forms of bread and wane, in a
sacrament for our sustenance. Hence will I draw affec-
tions of admiration, joy, and thanksgiving, rejoicing wath
myself that I have a God so wise, praising Him for the
inventions of His wisdom, and forcing my judgment by
acts of faith to believe that which He invented by it, for
it is no great marvel if He who is so infinitely wise can
do that which I can no way comprehend.
Colloquy. — 0 most wise Jesus, in whom are hid all
the treasures of the knowledge and wisdom of Al-
mighty God, give me, I beseech Thee, some little par-
cel of this w^isdom, that I may know and esteem this
favour, and give Thee thanks for it as I ought.
Amen.
2. The omnipotency of Christ our Lord here appears in
this, that with one only word, and in a moment. He works
infinite miracles, as well in the bread as in His body itself,
linking and uniting them together for our sustenance;
for in an instant He changed and converted the substance
of bread into His blessed body, there remaining nothing
but the bare accidents of bread with which to cover the
body; which also He disposes in such a manner, that it i»
whole and entire in every little particle of the Host; so
that He is, "Totus in toto, et totus in qualibet parte:'' —
136 MEDITATION XI.
all in the whole, and all in everi/ part, without dividing the
body, although the Host be divided, which thing I am to
believe entirely with a lively faith ; for, to believe He can
do this, it suffices that He is omnipotent; — and to believe
that indeed He Jias done this, it suffices that He has
it.
Colloquy. — 0 the greatness of the omnipotency of
Jesus Christ ! what is tliis Thou dost, O most mighty
Saviour ; to sustain a miserable worm Thou dost alter
the whole order of nature, framing Thy body after a
new and stupendous manner, thereby to accommodate
it to the weakness and incapacity of Thy slave I
Blessed be Thy omnipotency, by which 1 beseech
Thee to vouchsafe to alter me into a new man, that I
may enjoy the fruit of it. Amen.
3. The hijinite hounty and charity of our Lord is here dis-
covered with the greatest arguments that could be given
for our sustentation. For, as the eternal Father manifested
His exceeding bounty and charity in giving to the world
the most precious thing He had to save it, namely, His
Son, (2) with whom He likewise gave us all things, the
more fully to complete our redemption, even so did the
Son of God discover His excessive bounty and charity in
giving the most precious and dearest thing He had for our
sustenance, namely, Himself, and His sacred body, to-
gether with all whatsoever it contained (3) As if a king
having a rich coffer full of treasures of gold and silver, of
pearls and jewels of infinite value, should say to some one
about him, "Take this coffer for thyself,'' in giving him
the coffer, gives him likewise together with the same all
that is contained in it: — even so our sovereign King, in
giving us His body and His most holy flesh, also gives us
His blood, His soul. His divinity, together with all the
(2) Joan. iii. 16. (3) Rom. viii. 32.
ON THE INSTITUTION OF THE BLESSED SACRAMENT. 137
treasures of His merits and satisfactions, that we should
enjoy them as our own, desirous to be always with us,
and to be our companion, our banquet and our constant
delight.
Colloquy. — 0 my best beloved, how shall I prove
my gratitude for such a bounty and charity, as in this
Blessed Sacrament Thou dost manifest to us ? Thou,
Lord, givest me the best thing Thou hast, I therefore
will give Thee the best thing I have ; Thou dost give
me Thyself, together with all that depends thereon,
and I here offer Thee myself, with all that is mine, my
body, my soul, my blood, and my life ; — in a word, all
that 1 can or may any way have, I offer and consecrate
to Thy service ; assist me, dear Lord, to accomplish
this my desire, in gratitude for the much which 1 owe
Thee, for so inestimable a benefit. Amen.
4. Christ our Lord discovers in this the mo st fervent zeal
which He has of our salvation, in inventing such a means
to apply to us by Himself the fruits of His Passion, — inso-
much that He might then justly say: — " Zelus Domus tuse
comedit me;'* — " The zeal of Thy house hath eaten me."(4)
For it hath not only eaten and consumed my honour, my
goods, and my life, but it has made me myself small, or
become food, and even suffer myself to be eaten, to give
health and life to those that inhabit my house.
Colloquy. — 0 sweet Jesus, I give Thee humble
thanks for the burning zeal that Thou hast for Thy
Father's house, which is Thy Church : and as my
soul is also Thy house, for the nourishment of which
Thou hast made Thyself meat ; grant me, I beseech
Thee, such a fervent zeal of Thy glory, that to main-
tain the same I would suffer myself to be eaten, and
even to be torn and pulled in pieces. Amen.
(4) Psal. Ixviii. 10.
138 MEDITATION XI.
POINT II.
Consider the great mysteries that are contained in those
words which our Lord spake when He consecrated the bread.
St. Luke reports that He said: — '"'• Hoc est corpus memn
quod pro vohis datur."' — " This is my body, which is given
for you. "(5)
1. He does not say: — " This is a Jigure or a representa-
tion of my body;" but, — "This is my body," real and true;
— thereby to declare the real presence of His most holy
body, as also to give us most excellent proofs and argu-
ments of His mercy and paternal providence towards us ;(6)
for, to feed and sanctify us spiritually it had been suffi-
cient that this Sacrament had consisted of pure bread, as
being only representative of Christ our Lord ; in the same
manner as in Baptism pure and simple water washes and
sanctifies us; but the infinite charity of our Lord did not
content itself herewith, but would that His own body, and
His own person, should be in this Blessed Sacrament, and
should sanctify us, to declare to us the great love He bore
us, and His anxiety to feed and cherish us. For that
which a man does himself, he does with greater love,
greater compassion, greater diligence, and providence, just
as the mother that greatly esteems and loves her child,
will not permit that any other nurse than herself, give it
suck, nor that it be nourished with any other milk than
with her own, but she herself nurses and nourishes it with
the milk of her own breasts, which she most carefully and
tenderly offers to it, having a motherly care and compas-
sion of her child's necessities.(7)
Colloquy. — 0 most tender Father, 0 mother and
nurse most compassionate ! Why do I not melt and
dissolve myself to serve Thee with love, doing for
(5) Luc. xxii, 19; 1 Cor. xi. 24.
(6) S. Th. 3, p. q. Ixxviii. art. 2. (7) Ose. xi. 3.
ON THE INSTITUTION OF THE BLESSED SACRAMENT. 139
Thee what Thou dost for me ? I will not content
myself for time to come to observe that which Thou
commandest for the accomphshment of Thy precepts,
but I will also most exactly follow Thy holy counsels.
2. He does not say: — " This is a piece or part of my
body, or of my flesh;" but, — "This is mi/ hody,'''' whole, per-
fect, and entire. For although the least particle of this
flesh had been sufficient to have sanctified us, yet would
He put there His whole body entirely. His head. His eyes,
His ears. His mouth. His tongue. His breast. His heart,
His hands, and His feet, to signify that with His sacred
members He would sanctify every member of him that
should receive Him, and so entirely heal the whole man.
With His eyes He will sanctify my eyes; — with His heart
my heart; — and with His hands my hands; — like Eliseus
the prophet, who, to raise to life the dead child, contracted
and shrunk himself up, joining his eyes, his mouth, and
his hands, to the eyes, mouth, and hands of the child, and
by this means gave it life. In like manner, when I
receive this Blessed Sacrament, I will speak to Him,
and discourse upon His sacred members, saying :
Colloquy. — 0 sweet Jesus, seeing that to give life
to my soul Thou hast so shrunk up Thyself in this
Blessed Sacrament, sanctify, I beseech Thee, with Thy
eyes and ears, my eyes and ears in such a manner
that I only see and hear what shall be pleasing to
Thee ; with Thy tongue purify mine, that it speak
not anything that may oifend Thee ; with Thy hands
and feet fortify mine, that I may execute Thy holy
will. 0 my best beloved, open the eyes of Thy
mercy, and look upon me, and illuminate mine, that I
may know Thee, and with a lively faith believe in
Thee. Open Thy ears, and hearken to my prayers,
sobs, and groanings, making mine open also, that I
may hear Thy word, and obey Thy holy law. Open
140 MEDITATION XI.
Thy mouth, and Thy most blessed tongue, and speak
somewhat to my heart, whereby my mouth may be
opened to bless Thee, and my tongue never cease to
magnify Thee. Open, 0 my Lord, Thy breast, and
enlarge Thy heart to harbour me within, that it may
burn and wholly inflame me with the fire of Thy love.
Stretch forth Thy hands, and touch me with them,
that mine may be sanctified in the works they do.
By the steps of Thy most holy feet, I beseech Thee,
that Thou direct my steps conformably to Thine, and
that my whole body may be a lively portraiture and
resemblance of the sanctity and purity which shone in
Thine. Amen.
3. Ponder these words : — " Hoc est corpus meum, quod
provobis tradetur." — " This is my body, which shall be deli-
vered for you." (8) Which words teach us that there is the
same body which was to he sold, delivered, and put to death
for us: and that the self-same body that was delivered up
to death, delivered itself to be eaten: both the one and
the other, proceeding from one and the self- same love He
bore us. I will also consider, in this most holy body, the
five wounds that He received in His Passion, which are
the marks of His death, and of our life; by which I will
beseech Him to revive and sanctify me, and vouchsafe to
hide me within them, saying to Him :
Colloquy. — 0 most holy body of my Lord and
Saviour, pierced upon the cross with nails, and with a
lance, receiving thereby five cruel wounds, and now
in heaven, and also in this most holy Sacrament, with
the selfsame wounds, most bright and most resplen-
dent : I adore Thee, I praise and glorify Thee, and
beseech Thee, that by the same sacred wounds Thou
wilt vouchsafe to heal mine, and with Thy holy grace,
to convert into beauty and splendour the foulness and
ignominy which by my fault I am fallen into.
(8) 1 Cor. xi. 8,
ON THE INSTITUTION OF THE BLESSED SACRAMENT. 141
POINT III.
Our Lord communicated all His apostles; in which
consider the exceeding devotion with which they received and
ate this most blessed bread.
1. For, at the same instant God wrought another mira-
cle of His omnipotency in the hearts and understand-
ings of these rude fishermen and imperfect disciples,
illuminating them with an extraordinary light, that
with a lively faith they might most assuredly believe,
that that which was under the form of bread, was indee d
the true body of their master; insomuch that they
received it with the love and reverence which they bore
Him, and ravished in admiration at this new miracle, on
the one side they trembled out of a regardful respect, and
on the other side their hearts leaped for joy that they
were to put Him into their bowels.
Colloquy. — 0 sacred apostles, beseech your master
and mine that He vouchsafe to give me that holy fear
and love with which you communicated, that I may
receive Him with the same profit with which you then
received Him. Amen.
2. Consider the great sweetness and affections that the
apostles felt in this first communion, which no doubt were
so excellent, that they from that time acknowledged the
infinite dignity and excellency of this divine meat, prov-
ing by experience how far this divine bread differed from
that which they had eaten but a little before. Only that
unfortunate wretch, Judas, found in this food no taste nor
savour, because he ate it without either faith, reverence, or
any manner of attention ; all which, that I may the better
conceive, I may piously discourse upon the eleven apos-
tles, pondering with myself the manner in which each of
them then communicated. St. Peter, therefore, reviving
142 MEDITATION XI.
and quickening his faith, might perhaps say to that which
was contained in this bread: — " Tu es Christus filius Dei
vivi," — " Thou art Christ, the Son of the living God."
And it may be that our Lord might answer him: — " Beatus
es Simon, Bar-jona," &c. "Blessed art thon, Simon Bar-
jona, because flesh and blood have not revealed this to
thee, but my Father who is in heaven."(9) And when
our Lord gave him the consecrated bread, with the same
lively faith, full of reverence, he might say within him-
self:— " Exi a me Domine quia homo peccator sum." —
*' Depart from me, because I am a sinful man, O Lord."(10)
Yet, for obedience, did he take it and eat it. I may like-
wise consider in St. John, how he did revive his affections
of love, beholding his master, not only join him to Him-
self, but also enter into his very breast; and therefore he
remained so absorbed with the ecstasy of the excessive
love, that this mystical supper being ended, he reclined
upon the breast of our Saviour, where he fell into a most
sweet slumber of contemplation.
O that I could have a faith and reverence like that of
St. Peter's, and a love and charity like that of St. John's,
to receive my Lord as they received Him! 0 how well
did Christ our Lord recompense the pains they had taken
in preparing the supper of the lamb ; for on them doubt-
less, as on those who were the most fervent and best
beloved, did He bestow a better portion.
Colloquy. — Obtain for me, 0 glorious apostles, that
spirit with which you communicated, that I may like-
wise participate of the same sweetness, that you tasted
in it. Amen.
(In this manner may I reason upon the rest of the apos-
tles, according to the devotion that I may imagine to have
been in every one of them.)
(9) Mat. xvi. 17. (10) Luc. v. 8.
ON THE INSTITUTION OF THE BLESSED SACRAMENT. 143
POINT IV.
Our Lord, as the common opinion of holy men is,,(ll)
taking into His hands a piece of this most holy bread, com-
municated Himself, both to encourage His apostles to eat,
as also to give them an example of that reverence,
modesty, and devotion, with which they were to receive
Him. Because He Avould in everything instruct us, first
by example rather than by precept, and by works rather
than by words. And so as He would receive Baptism, so
would He likewise receive the holy communion. O what
reverence and great devotion did He show exteriorly, when
this morsel approached near to His mouth, beholding the
divinity which was united to the bread He received ! O how
did His most holy soul even leap within Him at the new and
unaccustomed joy it felt when He ate and received Him-
self, by reason of the contentment He felt in having insti-
tuted so admirable a Sacrament.
Colloquy. — 0 sweet Jesus, that I could receive
Thee with that love and reverence with which Thou
then receivedst Thyself, imitating Thee as far as I
may. Dear Lord, I oifer Thee Thine own, in place
of that which is wanting in me, and by the same I
beseech Thee to give me as great a portion of it as is
possible, considering that all this of right is due to so
excellent a majesty.
MEDITATION XII.
ON THE CONVERSION OF THE WINE INTO CHBIST's BLOOD AND OF THE
UNSPEAKABLE TREASURES WHICH LIE HID IN IT.
POINT I.
After the consecration and communion of bread, our
Lord took into His hands a cup of wine and said: — " This is
(U) S. Th. 3, p. q. Ixxxi. art. 5.
144 MEDITATION XII.
tlie chalice of my blood, of the new Testament, wliich shall
be shed for you, and for many, unto remission of sins."(l)
By virtue of which words, the wine was converted into
His precious blood.
1. In this I will consider the infinite charity, liberality,
and omnipotency of Christ our Lord, (2) which appeared
in this, that He would put into this chalice all Hia blood,
not reserving so much as one only drop, and this for our
comfort and consolation; for, without all doubt, it had
been sufficient for our sanctification, that there had been
no more quantity of blood in the chalice, than there was
of wine, or one only drop of His blood, yet would He shed
into that chalice all the blood of His veins, of His head,
of His heart, of His arms, and of His whole body, giving
it all to us liberally, and without limitation, declaring to
us, by this argument. His love and liberality; as also to
invite me hereby to employ, if need were, every drop of
my blood in His holy service.
2. But His charity and liberality goes yet further^
since He not only gives us His blood, but also bestoAvs
upon us the most precious vessel in which it is contained, no
otherwise than if a prince should offer us some excellent
wine to drink out of a cup of gold, set with precious
stones, and should at the same time say to us, " take the
wine, and the cup also;" for even so our Lord Jesus
Christ both gives us His precious blood, and the vessel in
which it is contained, which are His veins. His flesh, and
His most holy body. His soul, and His divinity, that all may
be made our meat and drink.
Colloquy. — 0 immense charity, 0 most holy prodi-
gality, how shall not I, dear Lord, give Thee all that
(1) Mat. xxvi. 28; Luc. xxii. 20; Marc. xiv. 24.
(2) S. Th. 3, p. q. Ixxxvii. art. 3.
ON THE INSTITUTION OF THE BLESSED SACRAMENT. 145
I have, seeing that Thou dost give me, and that after
SO admirable a manner, all that Thou hast !
3. This word " mj/," likewise is not void of great
mystery ; of my own blood, not the blood of another body-
In this He manifests to us that His charity is far different
from that of kings and princes of the earth, who drink the
blood of their vassals and subjects, make havoc of it, and
with it defend their dominions, and conquer those of other
men; but Christ our Lord gives to drink to His subjects
of His own precious blood ; for He is very frank and libe-
ral of it, and gains them treasures and kingdoms by
means of it.
Colloquy. — 0 sovereign King, not a tyrant, but a
Father, and a most loving and tender Father, who
gives life and sustenance to Thy subjects and children,
by nourishing them with the blood of Thy own veins,
to the end we may all be of Thy royal blood, making
us " genus electum, regale Sacerdotium, gens sancta,"
" a chosen generation, a kingly priesthood, a holy
nation."(3) Oh that all Christian people knew their
race and blood, by it to prize and value themselves
accordingly, imitating Thy holy and generous virtues.
POINT II.
1. Our Lord called this chalice of His blood His " New
Testament." First, to declare by this the excellence of
the New Testament above the Old, which consisted
of nothing but the blood of beasts, inasmuch as they
represented, and were a figure of, the blood of Christ;
but the New Testament, in the very blood of our Lord
Jesus, in which it was founded, established, and confirmed.
I will, therefore, represent to my consideration, how our
Lord, the night of His Passion, made His last will and
(3) 1 Pet. ii. 9.
Vol. IV.— 10,
146 MEDITATION XII.
testament, conveying many legacies and promises of infi-
nite value: they comprehend all the treasures of grace, and
of glory, which God imparts to His elect.
2. In this testament He promises us the pardon of our
sins, and consequently of the eternal pains which we had
deserved for them, promising us the grace of adoption of
the children of God, together with charity, and all the
virtues and gifts of the Holy Ghost, and of the inheritance
of the Kingdom of heaven, which is eternal beatitude, and
that He will hear our prayers, that He will assist us in
our afflictions, and help us in all our actions; of all which
legacies and promises His blood is the assurance, the gage,
the pledge, the evidence of the writ of privilege, by which
we must obtain that which our Lord Jesus has purchased
for us, and that which He hath promised and bequeathed
to us in His Testament; having, therefore, this privilege
with us, it ought to be to us an occasion and motive of
great affections of love and confidence, of joy and assurance
of our salvation. When, therefore, we hear Mass, or com-
municate, we ought boldly and with great confidence to
oflter to the eternal Father this blood for the obtaining of
all that has been said, saying to Him: —
Colloquy. — 0 eternal Father, I here present to
Thee the most precious blood of this chalice, as an
authentic charter of the testament of Thy Son, by
which He promised me that Thou shouldst give me
whatsoever I demand of Thee ; and seeing that Thou
art the executor of this His will, accomplish in me,
I beseech Thee, His testament, in granting me that
which I require. Amen.
3. Our Lord Jesus also left us in this His last testament
most excellent counsels and admonitions, as the new com-
mandment of loving one another, the observation of His
precepts, and all that belongs to the works of humility.
ON THE INSTITUTION OF THE BLESSED SACRAMENT. 147
patience, and Christian perfection, for to all tliis is the
blood available, which is contained in this chalice, and by
it we obtain force for the accomplishing of it, endeavour-
ing, as the proverb says, to " have blood in our eyes," that
is to say, ever to show ourselves valiant and resolute in
His divine service.
POINT III.
Consider, thirdly, that which Christ our Lord said to
His apostles concerning His blood, viz: — " Which shall he
shed for you^ and for many^ unto remission of sins y
1. It " shall he shed for you^^'' which He rhed as well to
move them to compassion and grief, as to great love and
thankfulness, as if He had said : — " Behold, I here give you
the very same blood which with great pains and torments
I am to shed, not for any respect or profit of my own, but
for yours^ and for your salvation; take, then, compassion
of me, who so liberally pour it out for your sakes, and
Jove me, seeing that I so dearly love you." And, as He
said these words, "Provobis,'' "for you," speaking to many,
so might He likewise have said the same to every one in
particular, " Hie est sangiiis," &c. — " This is my blood
which I shed for fAee," And so may I imagine with my-
self that He says the same to me.
Colloquy. — 0 most loving Redeemer, who hast so
painfully poured out Thy precious blood for ni , and
dost bestow it on me in this Blessed Sacrameaj with
so great love, give me grace, I beseech Th*ie, that I
may have compassion of Thy pains, and answer to this
Thy love, by my loyal services.
2. He says: — "Qui pro multis effundetur" — "Which
shall be shed /or many ;^'' that is to say, for all men in the
world. Quoad siijlcientiam, as to the sufficiency; — and
also for many. Quoad ejjicaciam, — as to the efficacy and
148 MEDITATION XII.
fruit they draw from it; and it is put into this chalice for
all those for whom it has been shed. Of this He makes
mention that we might understand His great liberality,
since there is no man in the world, be he ever so wretched,
for whom He has not shed His blood, and whom He does
not invite to partake of its fruit, be he but a very slave,
and the scum and refuse of the earth.
Colloquy, — 0 most liberal Saviour, seeing that one
only drop of Thy precious blood suffices for the whole
world, apply, I beseech Thee, the value of it to
" many," to the end that "many" may enjoy its fruit.
Amen.
3. He adds: — " Qui effundetur in remissionem peccafo-
rwm" — "Which shall be shed unto remission of sins,^''
without limiting either the number or the enormity of
them, since there is no number of sins so huge, nor any
sin so enormous and abominable, which cannot be pardon-
ed in this blood : even the sins of those tyrants and tormen-
tors themselves, who with more than devilish cruelty shed it,
might by this blood have been pardoned, it having been
shed likewise for them, and, if they themselves had wished
it, they might easily have obtained pardon.
Colloquy. — 0 most precious blood of the lamb
Jesus, in virtue of which we may all wash, and make
white our garments, cleansing our souls from the spots
of sin, wash, whiten, cleanse, and beautify my soul, by
blotting out the blemishes of sin, covering them with
the virtues of Thy divine grace. Amen.
This word also, efFundetur, "shall be shed," must be
considered, which represents to us, that it will issue out of
His body, not drop by drop, distilling thence sparingly,
but that it will gush forth in great abundance, and from
every part of His body, as we shall declare in the medita-
tion following.
ON THE INSTITUTION OF THE BLESSED SACRAMENT. 149
4. The fourtli point may be concerning the manner how
our Lord Jesus, together with His apostles, drank this
chalice, pondering what we have said before about the
bread.
MEDITATION XIIL
ON THE SACRAMENTAL SPECIES OF BREAD AND WINE, AND OF THAT WHICH
IS REPRESENTED TO US BY IT.
This meditation, and the next following, may serve
when we hear mass, taking some certain points out of the
same, to exercise acts of devotion concerning that mystery
which is represented.
POINT I.
First, consider the cames of our Lord's instituting this
Sacrament in two distinct and different forms or species, of
bread and wine, putting in the one principally His body,
and in the other His blood, supposing that the body is
truly with the blood, and the blood with the body inse-
parable.
Of this there are two principal causes.
1. The fiist, to signify that the banquet which He made
us was a most complete banquet, for, as in earthly banquets
both meat and drink are set upon the table, so would He
also that there should be in this heavenly banquet, not-
withstanding that through His power and infinite excel-
lency the one is joined to the other, and that the least
portion or parcel of the same banquet both satisfies our
hunger and quenches our thirst ; for which I am to give
Him infinite thanks, rejoicing within myself to see Him so
perfect in all His works.
2. The second cause and more important was, to signify
that all His most precious blood was entirely separated
150 MEDITATION XIII.
from Ms body in His Passion, shedding it for our sins with
most grievous pains and torments; when, therefore, hear-
ing Mass, I shall see first the host alone elevated by the
priest, and then the chalice, I ought to call to my remem-
brance this painful separation, revolving with myself that
into this chalice is poured all the blood that our blessed
Lord shed on the night and day of His Passion five several
times, namely, by sweat in the garden, by whips at the
pillar, by the thorns, by the nails, and by the lance on the
cross; and so discoursing through every one of them, I
may make to our Lord colloquies of demands, accompanied
with affections of love, of thanksgiving, and of compunc-
tion for my sins, in the following manner : —
Colloquy. — 0 most precious blood of my Lord
Jesus, which was shed in the garden of Gethsemane,
by the pores of His body, with excessive heaviness
and agony of His soul ; I rejoice to see thee gathered
together, and put into this chalice, to be adored by all
the faithful. 1 adore and glorify thee as much as I
am able, and beseech thee that thou wilt vouchsafe
to deliver me from those eternal heavinesses and ago-
nies, which I have deserved for my sins, since for them
it was that thou wast shed. Amen.
Colloquy. — 0 most precious chalice, full of that
blood of my Lord Jesus that streamed down from His
shoulders, all torn with whips and scourges, and also
with the same that issued from His head, when it was
pierced with most sharp thorns, inebriate me, I be-
seech thee, with the divine liquor of this most precious
blood, that I may be wholly converted into the love of
Him, that shed it for the love of me. Amen.
Colloquy. — 0 most loving Jesus, who hast placed
in this chalice the blood which Thou didst shed upon
the cross, issuing from the holes which the nails made
in Thy hands and feet, and from the wound with
ON THE INSTITUTION OF THE BLESSED SACRAMENT. J 51
which the lance was made in Thy side. What shall
I render Thee, 0 my Lord, for so great a benefit, but
only to offer to Thee the selfsame blood in this
" chahce of" my " salvation,"(l) glorifying thereby
Thy holy name '/ Amen.
POINT II.
Consider, secondly, the causes why Christ our Lord
would that the conversion of the bread and wine into His
body and blood should be made invisible/, the visible acci-
dents of bread and wine still remaining to cover them,
seeing that He could easily, if He had pleased, have made
some visible change, or else have put there some exterior
sign, that might have manifested the interior majesty
which is there enclosed.
1. The first cause was on the part of our Lord Himself,
to humble Himself and to give us a rare and continual ex-
ample of humility, as also of most heroic patience; for even
as, in the Incarnation, He who was the Son of God " de-
based Himself, taking the form of a servant," covering the
majesty of His divinity with the baseness of His humanity,
on account of which He was by many unknown, contemned
and evil- treated, us if He had been but a mere man; —
even so in this Sacrament, He who was jointly true God
and true Man, would humble Himself, by taking sacra -
mentally this exterior figure of bread and wine, and would
under it cover the excellency both of His divinity and
humanity, which thing is in like manner the cause, that
many not knowing llira contemn Him, and evil treat Him,
and oftentimes tread Him under foot, as if He were but
mere bread and mere wine, all which He suffers with
great patience, without once showing any sign of
revenge, in order that we may learn the same from His
example.
(1) Psal. cxv. 13.
152 MEDITATION XIII.
Colloquy. — 0 most humble and most patient Lord,
I give Thee thanks for the rare humiHty and patience
which here Thou didst exercise for our example ; as-
sist me, 0 Lord, to follow Thy example, hiding that
wliich may give among men any occasion of vain
honour, and patiently enduring whatsoever contempt
or injury I may receive at their hands. Illuminate
our eyes with the light of Thy holy faith, that we may
beheve and reverence the infinite majesty that lies hid
under this veil ; for, the more Thou dost vouchsafe to
humble Thyself for the love of us, the more reasonable
is it that we should exalt Thee, and magnify Thee for
ever and ever. Amen.
2. The second cause was, that we on our parts might
have a new and continual exercise of a generous faith, by
renouncing and denying all our senses, together with the
reasonings wliich our understanding draws from them, cap-
tivating and submitting it to that which faith dictates to
us ; and hence it is, that in the words of the consecration
of the chalice, our Lord calls this sacrament " Mysterium
fidei," " a mystery of faith," as a name peculiarly, and by
a certain excellency, proper to this sacrament. And truly
one of the greatest miracles that our Lord worked that
night, was, as we have said before, so suddenly to change
the hearts and understandings of the apostles, as to make
them firmly believe that the same thing which He held in
His hands, by the pronouncing of the words, " This is my
body," presently ceased to be bread, and became wholly
converted into the body of Him who spoke the words ;
when, therefore, I communicate or hear Mass, or do but
enter into the Church, it is an admirable way of quicken-
ing and reviving in me the acts of faith, to exercise my
senses in this manner.
Colloquy. — I beheve, 0 Lord, that although my
ON THE INSTITUTION OF THE BLESSED SACRAMENT. 153
eyes see the colour and figure of bread, yet is it no
more bare bread, but Thyself. 0 Son of the living
God, "brightness of" the Father's "glory, and the
figure of His substance."(2) — " Dilectus mens, candi-
dus et rubicundus, electus ex millibus." — " My beloved
white and ruddy chosen out of thousands."(3) I be-
lieve, my God, that although with my sense of smelling
I smell the odour of bread and wine, yet under the
same Thou art there hidden, true Jacob, the odour of
whom resembles the odour of a field covered over with
ears of corn, " which the Lord has blessed."(4) I be-
lieve, likewise, that although my taste savours bread,
and that my touch feels the qualities of bread, never-
theless there is no more any earthly bread, but Thou
Thyself, " the living bread,"(5) who camest down from
heaven, the fountain of all sweetness and delight. O
most sweet Saviour, illuminate my understanding in
the same manner that Thou didst illuminate that of
Thine apostles, that I may know and understand with
a lively faith the infinite beauty that is enclosed there-
in, and that I may be comforted with the most sweet
odour of Thy virtues, and sustained and recreated
with the pleasing sweetness of their delights.
3. A third cause of this may also be pondered, which
was to animate our confidence, and to give us a courage
and boldness to touch Him, receive, and eat Him, for if
He were not thus covered and veiled, who would be so
hardy as to approach Him; so that the same love that
moved Him to remain here with us, also caused Him to
remain thus dignified, in order that we might enjoy Him
with a more excellent and indissoluble union, at such time
as we receive Him within us.
Colloquy. — 0 blessed be such a love, that, forgetful
of His own greatness, accommodates Himself to our
(2) Hebr. i. 3. (3) Cant. v. 10. (4) Gen. xxvii. 27r
(5) Joan, vi. 51.
.154 MEDITATION XIII.
weakness, lest otherwise such poor worms should have
stood affrighted, or fled away from so great a majesty.
POINT III.
Consider the causes why our Lord Jesus would remain
with us under the foi ms of bread and wine, rather tlian
under any visible thing, applying the same to our spiri-
tual profit.
1. The first cause was, to unite and join Himself to us,
not only spiritually as He is God, but also corporally as
Jle is man, and that with the closest union that possibly
could be, for there is nothing that so much unites itself
to man, as the meat and drink he takes, which does not
barely cleave to the exterior only, but entering at the
mouth, penetrates further to his very bowels, and there is
united and incorporated with them; and even as true love
has the force to unite him that loves Avith the thing that
is loved, — so our most loving Jesus would not content
Himself with remaining near to us, or about us, but He
would also enter into us, and with this sacramental union
cause the spiritual union of perfect love.
Colloquy. — 0 most loving Jesus, how dost Thou
not abhor to enter into the bowels of so corrupt and
putrefied a body as mine ? what is the cause of this
but only the excess of Thy love, which lays aside all
greatness, that it may unite itself to our baseness ;
unite me, then, loving Lord, to Thee with perfect
union of charity, in such a manner that I may never
be separated from Thee for all eternity. Amen.
2. The second cause was, to signify that lie works within
our souls all the effects ivhich bread and whie are wont to
work within our bodies, because by His presence, and
through the grace which He communicates to us in this
divine Sacrament, He nourishes, conserves, and augments
[ ON THE INSTITUTION OF THE BLESSED SACRAMENT. 155
our spiritual life, He fortifies and exMlarates the heart.
He resists and refrigerates the perverse and pernicioug
heat of self-love, and repairs the damages we receive there-
by; in a word. He makes us like Himself, by imprinting
in us His virtues and properties. Hence it is that He
says: — "Qui manducat me, ipse viret propter me" — *' He
that eateth me, the same also shall live by me." (6) By
these considerations I will excite in myself a hearty hunger
and desire of this holy Sacrament, weighing well with my-
self how much it concerns my soul to receive it often, as
it is requisite for the sustenance of my body that I eat
often.
Colloquy. — 0 celestial food, 0 bread of angels !
*' 0 panem quotidianum," " 0 daily bread !" 0 that I
could so eat Thee every day, that I might by means
of Thee live a life celestial and divine ; " O vinum
germinans virgines," " 0 wine springing forth vir-
gins,"(7) and cheering " the heart of man," come, I be-
seech Thee, and purify my soul with Thy virginal
purit}^ and make me glad, and inebriate me with the
force of Thy divine love. Amen.
3. The third cause was, to signify that as bread is made
of many grains of wheat, ground and made into one mass,
and wine of many grapes, trodden together in the wine
press, — even so this divine food and drink requires hearts
united together in true charity^ and it is instituted to cause
this union of many faithful in one spirit, whence it is that
it is called Communio, the Communion, that is a commu-
nity and union of many amongst themselves, and of all
with Jesus Christ, of Avhose spirit all participate. And, if
to attain to this union and community, it be needful that
I suffer myself to be ground upon the mill, trodden upon,
and bruised in pieces, by mortifying all that which is in
(6) Jouri. vi. 58. (7) Zach. ix. 17; P^iul. ciii. 15.
156 MEDITATION XIV.
me of the old man, I will offer myself to it right willingly,
in order that I may taste the sweetness of this divine
meat, and unite myself to Jesus Christ.
Colloquy. — 0 most sweet Jesus, who didst unite
Thy blessed body to the forms of bread that had first
been ground ; and Thy precious blood to the accidents
of wine, that had been trodden upon, and past the
press ; I here offer myself to be ground and bruised,
trodden upon, and even reduced into dust for the
preserving of Thy love, and of union and concord with
my brethren, that Thou, 0 my God, vouchsafe to
unite Thyself to me in this life by abundant grace,
and after this life in the perpetual union of Thy eter-
nal glory. Amen,
MEDITATION XIY.
OF SIX MYSTICAL THINGS DONE AND SAID BY OUR LORD IN HIS
CONSECBATION OF THE BREAD AND WINE.
POINT I.
Consider how our Lord Jesus Christ, with an exterior
gesture, grave, modest, and devout, sufficient to cause rever-
ence and admiration in His disciples, took from the table,
" in His holy and venerable hands,''\l) a loaf of bread, and
though He might have consecrated it as it stood upon the
table, yet would lie hold it in hath His hands, to signify
thereby that the conversion of this bread into His body-
was a work of His omnipotence and liberality, and one of
His meritorious works, all which are signified by the
hands.
1. First, it was a work of His omnipotence as He was
God, and of the excellent power that He had as He was
man, given to Him by His Father, " who had given Him
( I) Vide Canon. Missce, " Qui pridie," &c
ON THE INSTITUTION OF THE BLESSED SACRAMENT. 157
all things into His hands," with which He wronglit this
stupendous conversion, insomuch that He held Himself
wholly and entire in His own hands, and He Himself not
moving from the place where He was, He gave Himself
wdiole and entire into the hands of His disciples, that they
might eat Him.
Colloquy. — 0 the greatness of the power of Al-
mighty God ; '' 0 change of the right hand of the
highest !"(2) I rejoice, my dear Saviour, that Thy
hands are so powerful ; change me, I beseech Thee,
wholly by their virtue, and let Thy right hand in such
a manner transform me, that I may receive the virtue
of this most sovereign bread. Amen.
2. Secondly, He here showed a work of His infinite
liherality^ for as the prophet David says: — " All expect of
Thee that Thou give them food in season... When Thou
openest Thy hand they shall all be filled with" (3) bounty
and benediction, for so liberally does He give us this
heavenly meat, and opens both His hands that He may re-
plenish us with His benedictions and His virtues. What
greater liberality can there be than to give Himself to us
wholly and entirely, without reserving anything to Him-
self, that He may be our ransom, our food, and our com-
panion, and that gratis and freely, without any profit to
Himself, but only because He is good and liberal of Him-
self? With this consideration I will humbly crave of our
Lord that He will vouchsafe to let me kiss and reverence
these His powerful and liberal hands, in thanksgiving for
the favours He has shown me, glorifying Him for all the
wonders that He has wrought by them.
3. This work was of His hands, that hy His merits, and
hy the labour of His hands, and in the sweat of His brows,
(2) Psal. Ixxvii. 11, (3) Psal. ciii. 27, and cxllv. 15
158 MEDITATION XIV.
He earned tliis bread that He has given iis. Besides, His
will is, that this bread be the meat, not of the idle and
the lazy, but of such as live by the labour of their hands ;
and for this cause, as the Psalmist says, "blessed,'' dis-
posing themselves to eat of this heavenly bread, by the
exercise of good works, and after eating it, prosecuting the
labour of their hands in His holy service. (4)
Colloquy. — 0 celestial Adam, who, in imitation of
the terrestrial, hast laboured in Thy sweat to earn the
bread that Thou wast afterwards to give to Thy chil-
dren ; I praise and glorify Thee that it has pleased
Thee to bestow on me freely part of that which Thou
hast so dearly bought, and which has cost Thee so
much to earn. It is most reasonable, dear Lord, that
I also travel and labour with my hands, lest I be found
unworthy to eat this divine bread, for it is written,
that *' if any man will not work, neither let him eat."
(5)
FOINT II.
1. Christ our Lord, holding the bread in His holy
hands, lifted up His eyes to heaven^ to signify(6) that the
bread that He meant to give them was not bread of earth,
but the bread of heaven, the bread of angels, supersub-
stantial bread, given by His eternal Father, in accomplish-
ment of that which He had promised in a sermon, when
He said: — "Moses gave you not bread from heaven, but my
Father giveth you the true bread from heaven. I am the
living bread which came down from heaven."(7) He
lifted up, therefore. His eyes to heaven, with the inten-
tion of moving His disciples, and all of us, to elevate our
hearts to heaven, with great affections of hope, of prayer,
and of purity, hoping to receive this meat from the hands
(4) Psal. cxxvii. 2. (5) 2 Thess. iii. 10.
(6) S. Tho. 3, p. q. Ixxxiii. art. 4, ad. 2.
(7) Joan. vi. 7, 32, 51.
ON THE INSTITUTION OF THE BLESSED SACRAMENT. 159
of our celestial Father who is in heaven, and craving it of
Him with a devout and affectionate prayer; — finally
disposing ourselves to it with the purity of a celestial life,
accomplishing in this what the Church says in the preface
of the holy mass: " Sursum corda," "lift up your hearts;''
to which we answer: " Habemus ad Dominum," "we
have already lifted them up to our Lord."'
Colloquy. — 0 our Father who art in heaven, lift
up, we beseech Thee, our hearts there where Thou
art, and give us this day this siipersubstantial bread,
that came down from heaven, to give to the world a
life celestial. Amen.
2. After this, " Gratias egit," "/fb ga'ce thanks'''' to
His eternal Father for so inestimable a favour as it pleased
Him, by His hands, to impart to the world, in giving and
bestowing upon it, for nourishment and food, such a kind
of bread; teaching us by this that this divine bread ought
to be eaten by us with great affection and thanksgiving,
both before and after receiving it. And for this cause it
is called " Eucharistia," which signifies " Thanksgiving."
O what fervent and most hearty thanks did Christ our
Lord give in that hour ! For, if He gave thanks for the
barley loaves with which he fed five thousand men in the
desert, how much greater and more hearty thanks did He
give for this bread of heaven, which He gives to all men
in the desert of this world? For, according to the mea-
sure of the benefit, the affection of gratitude increases;
and considering that I am no way able to render Him due
thanks in that measure to which I am bound, I will offer
to Him those same which He Himself gave to His Father,
and I will receive the eternal sacrament that He has
instituted for this effect.
3. This done, " Benedixit," " He blessed the bread;^^ so
160 MEDITATION XIV.
that He not only blessed His eternal Father with a bless-
ing of praise and thanksgiving, but He also blessed the
bread itself with the blessing of prayer, able to effect that
which He blessed it for. For we bless a thing with
desire and prayer only, desiring some good thing, and
craving at God's hands that He would vouchsafe to confer
the same; but Christ our Lord blessed the bread, not
only in demanding of His Father the conversion and tran-
substantiation which He intended to make, but at the
same time communicating to it divine virtues, and
imprinting in it so great a good and excellence, as to
change it into His own blessed body, and to make it the
beginning and cause of all spiritual benedictions which, by
His means, descend from heaven for our salvation.
Colloquy. — 0 efficacy of the benediction of our
Lord Jesus, bless me, my sweet Saviour, I beseech
Thee, for Thy blessing, or " well saying,'' is also
'' well doing,'' that being blessed by Thee, I may
come to eat of this most blessed bread, and be made
partaker of those benedictions, which by it Thou dost
bestow upon us. Amen.
4. This done, the fourth mysterious action was, that
'''■He hrohe''' the bread, for it was not without great mys-
tery that He took into His hands a whole loaf, and then
divided it, and gave to His apostles. — i. To signify that
all of them were to eat of one and the same bread, and to
drink of one and the same drink; and that, therefore, all of
them wxre to be united in one and the same love, because
they were all to be one among themselves. — ii. To give
us to understand that this bread might he divided, and not-
withstanding that which lay hid -v^thin it, remai7i entire,
for His whole body was in each part of it, and in every
morsel He gave to His disciples, there Avas as much in the
whole loaf. — iii. To signify that this divine bread ought
ox THE INSTITUTION OF THE BLESSED SACRAMENT. 161
not to be eaten whole, and as it were at one morsel, but
divided and parted hy meditation, seriously ruminating
that which lies hid in it, namely the true flesh of Jesus
Christ, His most precious blood, His most holy soul, His
divinity, together with all His merit, — for devoutly to
ponder every one of these apart, is spiritually to divide
this bread, the better to eat it.
Colloquy. — 0 my Redeemer, forasmuch as I am
such a weakling, that I am not able ^ divide this
bread, nor yet can eat it, unless it be divided ; divide
it for me, I beseech Thee, with Thy blessed hand,
that I may with profit eat, tasting, very particularly,
that which is contained and hidden it. Amen.
POINT III.
After our Lord had broken the bread, He gave it to
His disciples, saying: "Take ye and eat, this is my
body."
1. In this consider these words, " He gave it to His dis-
ciples.''\%) O precious gift, in which He gave to them all
He was, and all He had, and that of His mere grace only,
because He loves to give as a friend.
Colloquy. — 0 infinite charity! 0 immense bounty!
Which does not here will itself to be for itself, but to
give itself to us. 0 most liberal giver, give Thyself,
I beseech Thee, to me, seeing that I am also Thy dis-
ciple ; and although I no way merit such a gift, yet
know I well that Thou dost not give it because we
merit it, but because Thou art good, and art delighted
to give us a gift so great, that it surpasses all kind of
merits.
2. The apostles had such an esteem of this blessed
bread, and bore so great a reverence to it, on account of
the internal light of a lively faith, that our Lord had com-
(8) Mat. xxvi. 26.
Vol. IV.— II.
162 MEDITATION XV.
municated to tliem, that if He had not said to them these
words: — " Accipite et comedite omnes;" — " Take and eat
you all of this," they had never dared to have taken the
game into their hands, much less to have tasted of it.
This was, therefore, the reason that He commanded them,
saying: — " Take this bread, which I do not give you only
to kiss and adore, or to elevate it above your heads, or to
keep it by you as a precious relic for your consolation,
but in order that you may eat it, and be sustained by it.
'Comedite ex eo omnes.' — 'Eat of it, therefore, every
one of you,' and let not any one excuse himself, under pre-
tence of humility ; for I give it to you all that are my true
disciples, and not only to those that are present, but to
those also who shall succeed you, until the ending of the
world."
Colloquy. — 0 dearly beloved of my soul, seeing that
Thou dost command me to eat of this divine meat, I
will take it, and will adore it, and then I will eat it, to
obey Thee, as also, in order that I may enjoy Thy
sweet presence, hoping that Thou wilt vouchsafe to
supply my unworthiness with the abundance of Thy
infinite mercy and liberality. Amen.
MEDITATION XV.
OF THE POWER GIVEN BY CHEIST TO HIS APOSTLES TO DO THE SAME THAT HE
BAD DONE ; AND OF THE POWEE HAD BY PRIESTS AT THIS DAY, OF CONSE-
CRATING THE SACRIFICE OF THE BODY AND BLOOD OF OUR LORD.
POINT I.
Consider how our Lord, after He had instituted this
most blessed Sacrament, said to His apostles: — " Hoc facite
in meam commemorationemy — " Do this for a commemora-
tion of me." In which words it appears that He gave
them power to do the very same that He had done, con-
ON THE POWER OF PRIESTS TO CONSECRATE. 163
verting tlie bread into His body, and the wine into His
precious blood, commanding them, and all priests, that
should succeed them in priestly dignity, to do the same,
and in the manner that He had done.(l)
1. Upon this so friendly a command consider, first, the
infinite charity of Christ our Lord, in that He woxdd give
power over His true body and blood, not to the angels of
heaven, hut to men living here on earth, so that they, repre-
senting His very person, might truly say upon the bread,
"Hoc est Corpus meum," — "This is my body;" and in
virtue of these words, convert the bread into the body of
Christ, in the manner that the same Lord converted it,
with such multitude of miracles, that they exceed those
miracles of giving sight to the blind, health to the sick,
and life to the dead.
Colloquy. — 0 most loving Jesus, what couldst Thou
do more for men than to give them a power which far
exceeds the dignity of angels ? Thou hadst made man
*' a little less than the angels,"(2) appointing him over
the works of Thy hands ; and now Thou dost exalt
him higher than they, in giving him power to draw
from heaven Thy body and blood into their own
hands. Let all Thy creatures bless Thee, 0 Lord,
for this infinite favour, and let my soul for ever sing
Thy praises. Amen.
2. But there is yet much more to be considered in the
infinite liberality of this divine Lord, who woidd not
restrain or limit this power to a certain number of persons^
nor to certain determinate times, to the end that all might
enjoy the fruit of this Sacrament in great abundance.
Fox He might have ordained that there should be but one
(1) S. Tho. 3, p.q. Ixxxi. art. 1, et in supplem. q. iv; Luc.xxii. 19,
1 Cor. xi. 25. &c.
(2) Psal. viii. 6.
164 MEDITATION XV.
piiest in the whole world, or else but one in every pro-
vince, or in every town but one. Likewise that the
priests, unless they were most holy, should not have power
to consecrate, or else that this Sacrament, like to that of
the Paschal lamb, (3) should not be celebrated but in one
certain place, and that but once every year: yet none of
all these restrictions would our blessed Saviour's liberality
admit, but He would give full faculty that there might
be many priests, and that they, though never so wicked,
should be able to consecrate at all times, in all places, and
every day, in every church or oratory of the least village
or hamlet that was in the world.
Colloquy. — 0 liberality of our Lord, without all
measure! Didst Thou not, 0 Saviour, know our
nature and condition, who, though a thing be precious
if it be not also rare, do not make any great estimation
of it? Wherefore then wouldst Thou that there
should be so many priests, and that all of them should
have full power to celebrate so often this divine Sa-
crament? But Thy love, dear Lord, is without bound
and measure, which patiently suffers that bad men
abuse Thy gifts and graces, that Thou mayest do
good to the good, who will make good use of them.
Oh that we were all so liberal in serving Thee without
bound or measure, as Thou art liberal to gratify us
without bound or measure.
3. Besides all this, much more worthy to be pondered,
is the infinite humility and obedience which our Lord
shows at the voice and word of priests. For, from this
instant has He obliged Himself, even unto the end of the
world, to come down^ at the voice of the priest^ as often as
he consecrates, without delay or hesitation, at what time,
and in what place soever he shall perform the same, even
(3) Exod, xii. 46.
ON THE POWER OF PRIESTS TO CONSECRATE. 165
though the priest should be ever so wicked, and also con-
secrate to a damnable end, even were it with intention to
tread Him under his feet, or else to cast Him into the fire,
and all this in favour, and for the good of the elect.
Colloquy. — 0 vast and immense ocean of the charity
of our Lord Jesus ! Is it possible that God should
obey " the voice of a man/'(4) and that not of a holy
man, such as Joshua was, but even the voice of as vile
a traitor as was Judas, that He should suffer Himself
to be handled with hands so imbued in blood ; and
that Almighty God should submit Himself to so many,
and so great indignities ? O dear Lord, how great a
friend art Thou to humility and obedience, seeing that
Thou wouldst every day give to us such singular and
so rare examples of it I By this example I am to learn
to obey my superiors in every lawful thing they shall
command me, though they themselves be perverse, and
of depraved intentions, fulfilling their commandments
with an obedience punctual, prompt, and persevering
until death, never wearied in obeying, after the ex-
ample of Christ, who is never wearied in accomplishing
that which once He promised.
POINT II.
In the selfsame words, " Hoc facite," " Do this," our
Lord wills and commands His apostles, and the priests of
His church, to offer the same sacrifice that He here institu-
ted, of His precious body and blood, under the accidents
of bread and wine, in place of the sacrifices of the old law ;
pondering also the excellency of this sacrifice, and the
goods which come from it.
1. First, then, a sacrifice is an ohlation which man
makes to Almighty God of anything that is 'pleasing to Rimy
thereby to reverence and honour Him, in protestation of
(4) Jos. X. U.
166 MEDITATION XV.
His infinite excellency and majesty. Now then, what
thing can we offer to the eternal Father more precious, or
that can be more pleasing to Him, than His own dear
Son, true God and true man, of whom He has said: — "Hie
est filius mens dilectus in quo mihi complacui." — "This
is my beloved Son, in whom I am well pleased."(5)
Colloquy. — 0 how much are we bound to Thee,
Saviour of the world, for having given us for a sacra-
ment and sacrifice the best and dearest thing that
Thou couldst possibly give us ; no other than Thine
own self: and besides, in order that the oblation,
though otherwise most precious, should not be rejected
on account of the unworthiness of him that offers it.
Thou Thyself wouldst be the principal offerer, as being
an eternal " priest according to the order of Melchise-
dech,"(6) Thyself offering this celestial bread and wine
by the hands of earthly priests I
2. That this sacrifice is " eminenter,^^ that is, by an emi-
nent and super excellent prerogative, effectual in three
things, for which all sacrifices are ordained, — namely, in
satisfaction for our sins; — in thanksgiving for benefits
received ; — and for obtaining at the hands of Almighty God,
such good things as we desire, whether temporal or eter-
nal. For these ends, therefore, I will hear Mass, setting
up all the sails of confidence to the uttermost, considering
that in this Sacrifice there is sufficient ground and founda-
tion for all this, hoping, by the means of this Sacrifice, to
appease the wrath of the eternal Father, to pay the debts
of my sins, and to obtain such gifts and graces as I shall
demand of Him. And by charity will I also extend all
this to the good of my neighbours, as well living as
departed, and in purgatory, this being sufficient for them
all, speaking myself, the better to stir up and quicken my
(5) Mat. iii. 17. (6) Psal. cix. 4; Heb. vii. 17.
ON THE POWER OF PRIESTS TO CONSECRATE. 167
confidence, in this manner: — " Wliat sins can there be found
SO enormous, for which, by virtue of this divine Sacrifice
of the body and blood of our Lord, offered upon the cross
for all sinners, pardon may not be obtained?'' — And what
pains due to our most grievous faults will not be acquitted
by such payment as this, offering the same satisfactions
that our Lord Jesus offered to pay and satisfy for the
same? — Finally, what good thing can there be demanded
at the merciful hands of Almighty God, that I shall not
obtain by the means of such an oblation, in which He
Himself is so sovereignly delighted?
Colloquy. — 0 eternal Father, if the oblation of the
innocent Abel was so grateful to Thee, that his bro-
ther Cain, of mere envy, unjustly slew him for it, how
much more grateful will the oblation of Thy innocent
Son Jesus be to Thee, who was unjustly slain through
the envy of his brethren, the Hebrew people. He
oflfering His life to redeem us from death ? Accept, O
most merciful Father, this holy Sacrifice in remission
of my sins ; accept it also in thanksgiving for the innu-
merable benefits which I have received irom Thy most
liberal hand ; and by it vouchsafe, I beseech Thee, to
give me here the abundance of Thy graces, and here-
after life everlasting. Amen.
POINT III.
1. In those same words our Saviour likew^ise charged
His apostles to do the same in remembrance of Him, and
especially in memory of His death and Passion. In which
I may ponder how Christ our Lord offered for our sakes
two Sacrifices, — the one bloody upon the cross, — the other
unbloody at His last supper, which He would have to be
the representation of the other: thereby to testify to us
the great desire He has that Ave should be mindful of Him,
and of His most sacred Passion, in consideration of the
168 MEDITATION XV.
profit tliat we reap by it; for this was tlie occasion for
which He instituted this Sacrament and Sacrifice, in which
He Himself remains, that He might the better stir us up
to remembrance of Him, and at the same time move us to
the exercise of the three acts of thanksgiving ; which are,
— to acknowledge and esteem the benefit, — to praise and
extol the benefactor, — and to render Him service for the
same.
2. To this effect ponder how Christ, when at any time
He imparted any notable benefit to His people, likcAvise or-
dained some kind of thanksgiving to he returned for the same,
— a thing that much imports us ; for if we expect to receive
at His hands new benefits, it is reasonable that we show
ourselves thankful for those received. And as this benefit
of the Passion, together with the gifts and graces that
result from it, could not be sufficiently or worthily
acknowledged by men, He would supply our default by
making Himself our oblation, that so we might offer the
same to Himself in thanksgiving for the great gifts, bene-
fits, and graces which He has bestowed upon us. And
as this oblation itself is a new benefit to us, there remains
no better means of showing ourselves grateful to Him for
it than by renewing its memory, by endeavouring to be
present every day at this venerable Sacrifice, and spiritu-
ally to receive this divine Sacrament, and scmietimes also
sacramentally, as we have said in the first part, the thirty-
third and thirty -fourth meditations.
Colloquy. — 0 most sweet Saviour, seeing that Thou
dost vouchsafe to remain with us, to excite and revive
our memory by Thy presence, grant me, I beseech
Thee, that I be ever mindful of Thee, as Thou art
mindful of me, and that I may incessantly praise
Thee for the innumerable benefits that I have received
of Thee. Amen.
ON THE POWER OF PRIESTS TO CONSECRATE. 169
3. Our Lord wills also that we celebrate this mystery,
in memory of the heroic virtues w^hich He practised during
Plis life and at His death ; — of all which virtues this venera-
ble Sacrament is a lively portraiture. For, as He came into
the world, not only to redeem us, but also to show us
examples of all virtue, so He comes into this Sacrament to
sanctify us, and also to renew the memory of the same
examples, which being both present and perpetual, veiy
much move us to imitate them. And so I may imagine
with myself that He says to me from hence, as He did to
His apostles: — " I have given you an example, that as I
have done to you, so do you also." (7) " Learn of me,
because I am meek and humble of heart."(8) These vir-
tues are charity, mercy, liberality, humility, patience,
with perseverance in all these virtues until the end of the
world, as we have already considered in this meditation,
and in the preceding, and shall more largely in the sixth
part, in order that we may fully declare all that concerns
this sovereign benefit. The imitation of these virtues
ought to be one of the principal fruits that we are to draw
from these meditations, humbly beseeching our Lord that
He will vouchsafe to assist us with His holy grace to put
them in execution.
Colloquy. — 0 God of virtues, who " hast made a
remembrance"(9) of them, by giving Thyself in " food
to them that fear" Thee ; grant, I beseech Thee, that
I may meditate upon them, and so participate in these
sacred mysteries, that I may imitate Thy resplendent
examples. Amen.
(7) Joan. xiii. 13. (8) Mat. xi. 29. (9) Psal. ex. 4.
170 MEDITATION XVI.
MEDITATION XVI.
ON ODR lord's discourse AT SUPPER, TELLING TO HIS APOSTLES THAT ONE OP
THEM SHOULD BETRAY HIM ; AND JUDAS' DEPARTURE FOR THAT PURPOSE.
POINT I.
Our Lord being at the table with His twelve apostles'
became suddenly troubled in spirit, and said with gr ea
feeling and grief: — "Amen, I say unto you, that one of
you" who sits with me at the table, and " who dippeth
his hand with me in the dish, he shall betray me. — The
Son of man indeed goeth as it is written of Him, but woe
be to that man by whom the Son of man shall be be-
trayed. It were better for him if that man had never
been born."(l)
1. Concerning this point, ponder, first, the cause of this
trouble, and inward grief of our Lord Jesus; which was,
to see Judas amongst the rest of the apostles, a man per-
verse, incorrigible, and reprobate of Almighty God; who,
though he were but one, was notwithstanding sufficient to
trouble and afflict our Saviour, and to poison the satisfac-
tion He felt in being with so many good men and His
elect; — not that He abhorred the person of Judas, but be-
cause He had his sin in an extreme abomination, particu-
larly his detestable ingratitude, after having received so
many benefits at His hands; this His divine majesty
would declare with words of great weight and import,
saying: — " Unus ex vobis," "one of you,'' Avhom I have
chosen for an apostle, to whom I have discovered my
secrets, and have given power to work miracles, whose
feet I have washed, and to whom I have given my body to
eat, and my blood to drink, who has eaten with me from
(Ij Mat. xxvi. 21; Marc. xiv. 18; Luc. xxii. 21 j Joan. xiii. 21.
"ONE OF YOU SHALL BETRAY ME." 171
the same dish, and drunk with me in the same cup,
'' Tradet me," — this same man shall betray me to death.
Colloquy. — 0 good Jesus, no wonder Thou art
troubled in spirit, and dost of Thy own accord admit
this trouble and sadness, considering that this detest-
able crime gives Thee sufficient cause. I am most
heartily sorry for the cause I have given to Thy af-
flictions, by my great ingratitude, of which I purpose
by Thy holy assistance, to amend myself.
2. Consider secondly, two reasons that moved our Lord
to speak in this manner, in the presence of His apostles.
i. The first was, to make them all know that He was
God, who knew well the heart of every one, and what they
plotted against Him. And this His knowledge was one
of the circumstances that most augmented His afflictions
and torments: according to that of the Wise man, saying:
*' He that addeth knowledge, addeth also labour,"(2) which
knowledge He used not as an instrument to revenge Him-
self of His enemies, but that by means of it He might
suffer the more for them.
ii. The second reason, and that a very particular one,
was, the great compassion that He had for Judas, being
most desirous by the arguments He used here, which
were very forcible and efficacious for converting a sinner,
to reclaim him, and to draw him again to His grace and
favour. Of which the first was, by declaring to him that
He perfectly beheld his most secret thoughts, together
with his wicked practices and intentions, and consequently
that He was his God, and his judge, from whom nothing
could be hid. — The second, by overthrowing his false
foundation upon which he had built and grounded his
sin; for, as we observed before, Judas thought to excuse
his malice with this device, that as our Lord was to die
(2) Eccles. i. 18.
172 MEDITATION XVI.
by the hands of the Jews, it was no great matter to sell
Him to them, to get a piece of money by it. To this
thought and internal reasoning, our Lord makes answer
in these words: — True it is indeed, "the Son of man goeth
as it is written of Him; but woe be to that man by
whom the Son of man shall be betrayed.'' As if He had
said : — " The decree of my Father that I must die, does not
any way force thee to betray me, thou hast free liberty
not to do it, and it is thy fault in seeking to effect it." — The
third was, thundering against him terrible threats, saying :
" It were better for him if that man had never been
born,"(3) rather than to commit so grievous a sin, for
which sin he will be condemned to eternal fire, where he
will wish that he had not, nor ever had any being, that so
he might escape the torments, but this will not be granted
him.
These three reasons, therefore, ought to make me
tremble at every mortal siii^ considering that it cannot be
hid from God, nor attributed to any other cause, than to
my own perverse will; and lastly, that this evil is so
grievous, that it had been better not to have had any
being at all, than for doing it to be damned everlast-
ingly.
POINT II.
Consider next, wliat happened to the other apostles upon
this sentence of our Saviour, and what our Saviour did in
this case.
1. All the apostles became presently exceedingly heavy,
and began to ask our Lord, one by one, — " Nunquid ego
sum, Domine?'''' — " 7* it /, Lord?''\4:) "Where we may see
how good souls fear to offend, even where there is no
cause at all of fear. For by reason of the great love they
bear to Almighty God, they are so averse from all sin,
(3) Mat. xxvi. 25. (4) Mat. xxvi. 22.
"one of you shall betray me." 173
that they are frightened to see its very shadow, and to
understand that the least sign or trace of it should be
amongst them.
Colloquy. — Oh that I had the love of Jesus so
deeply engraven in my heart, that the very appre-
hension alone of offending His majesty might make me
tremble. Amem
2. Our Lord, with His accustomed charity and provi-
dence, would not tax this traitor puhlic'y, who was yet
unknown, lest He should have given occasion to the other
apostles of anger and indignation against him; teaching
us by this example, to conceal the sins of our neighbour,
al though they are upon the very point of being punished
by some other means; as also to take away all occasion of
discord .and sedition from amongst the community in
which we live. This treason He declared only to two
persons; — the one was Judas himself, who with a brazen
impudence, that he might the better hide and cover his
sin, did as the rest had done, asking whether it were he
that our S-aviour meant. " Nunquid ego sum Eabbi ? '' — "Is
it I, liabbi?"" To whom our Lord, without either change in
His countenance or any the least motion of passion, or
indignation at this traitor, answered him softly in his ear,
lest the rest might have understood Him: "Tu dixisti.'*
"Thou hast said it."(5) It is even thyself that I speak
of, who art to betray me, but thou hast yet time to repent
thee if thou wilt, and I will pardon thee. — The other per-
son to whom our Saviour revealed this treason, was His
well-beloved S. John, who was then leaning upon His
breast, that he might be a witness of the charity He used
towards Judas. "Illeest," says He, "cui ego intinctum
panera porrexero." — " He it is to whom I shall reach
(5) Ibid. 25.
174 MEDITATION XVI.
bread dipped,'* whicli, moreover, He gave to Judas with
great signs, as it may be presumed, of love, and even as a
mother does to her child, or one dear friend to another,
to show by this how far the charity of our Lord Jesus
extends itself, who having been troubled and grieved by
the treason of this man, did not yet cease to cherish and
use him very kindly, endeavouring thereby to win him
over and draw him from his wicked design.
Colloquy. — I humbly thank Thee, ray most loving
Saviour, who art never weary of heaping coals of fire
(6) upon the head of him that abhors Thee, alluring
him with this delicious morsel, to the end Thou might-
est bend and molhfy his obdurate heart.
POINT III.
The wretched miscreant, Judas, took this " morsel,^^ re-
maining, notwithstanding, still obstinate in his devilish
resolution, as if he had said to our Lord: — "Thou dost
but lose Thy labour in using me thus kindly, for I am fully
resolved for all this, to sell and betray Thee, and to re-
cover the money that I lost for Thy sake." In chastise-
ment of which obstinacy, two fearful punishments fell
upon him.
1. The first punishment was, to permit that " after the
morsel Satan should enter into Aim."(7) Twice, therefore,
did the Devil enter into Judas, as appears in the GospeL
First, to persuade him to sell Christ our Lord, to which he
assented, as has been said ; — secondly, to make him prompt-
ly execute the same, urging him to go out of that hall to
put in execution the execrable treason he had determined
upon: and this happened to him even as he took that
morsel of bread. By which we see, how dangerous it is
to abuse the graces of Almighty God, and the signs of
(6) Prov. XXV. 22. (7) Joan. xiii. 27.
"one of you shall betray me." 175
love that He shows to us; and consequently how danger-
ous it is to receive in a bad state the bread of life, dipped
in the most precious blood contained in Christ's body,
and given to us in sign of the perfect love which Christ
bears us ; for, in punishment of this extreme presumption
and ingratitude " after the morsel," the Devil enters and
possesses the receiver's heart, instigating him to other
innumerable and abominable sins.
2. The second punishment was, that our Lord Jesus
said to him: — " Quod facis, fac citiiis.''^ — '-''That which thou
doestf do it quichly.'''' By these words abandoning him, as
it were, and withdrawing from him His holy grace,
permitting him to accomplish his damnable design. As if
He had said: — "Hitherto have I retained thee in my
company and in this room, doing to thee many kindnesses
and favours, that thou shouldst repent thee of thy sin ;
but, seeing thou wilt not, I leave thee to thyself, and
permit thee to go and put thy design in execution. See-
ing, therefore, that thou art resolved to do it, 'Fac
citius;' dispatch it quickly, for I am more desirous to
die than thou art to deliver me to death."
Colloquy. — 0 immense charity of Jesus, 0 devilish
obstinacy of Judas I For how greatly soever Judas
desired to sell Jesus, yet much more did Jesus desire
to be sold, and to be delivered to death to save Judas.
But when obstinate Malice resists Charity, her sister
Justice enters to revenge the injury, and sentences him
to be abandoned, who through rebellion will not be
cured, according to that of the prophet Jeremy, " We
would have cured Babylon, but she is not healed ; let
us forsake her."(8) Wherefore, 0 my soul, sing to
thy God mercy and judgment, so that if His mercy
does not allure thee to that which is good, His judg-
es) Jer. li. 9.
176 MEDITATION XVI.
ment may divert thee from that which is evil, and
the fear of a just judge, extort that which the love
of a merciful Father cannot obtain. Amen.
POINT IV.
Judas having now this permission and hcense, presently
went out of the room ; then our Lord said to His apostles :
— " Nunc clarificatus est fihus hominis," &c. — " Now is the
Son of man glorified, and God is glorified in Him," (9)
and He will by and by glorify Him. By these words He
intended to teach us two things of great consolation.
1. The first, that by the departure of Judas He remain-
ed glorified, because His college and flock remained now
pure and holy, even as it will be at the day of judgment,
when He will come to judge in great glory, separating the
wicked from the good and elected. As, therefore, Christ
was troubled and grieved to see Judas in the company of
His elect, so was He glad, and gloried to see him separated
from them.
Colloquy. — 0 that I were so happy as that Jesus
Christ might glory to have me in His holy company ;
permit not, good Lord, that my sins ever rise to so
great a heap, that Thou shouldst esteem it an honour
to Thee to chase and expel me from Thy company.
2. The second was, that with the departure of Judas
He made a beginning of His Passion, by which He was
glorified, for He reputed it His glory to die for the glory
of His Father ; and God was glorified in Him, and did
glorify Him with miracles in His Passion, and soon after
with the glory of His resurrection, by which we may see
with what eyes Christ our Lord beheld His ignominies,
seeing that He called them His glory, as also with what
(9) Joan. xiii. 31.
ON THE CONTENTION AMONG THE APOSTLES. 177
eyes God beholds the ignominies of His elect, since He
glorifies Himself in them, and by the occasion of them
glorifies and honours His elect with a surpassing glory, to
teach me by this to glory in suffering for Christ, since
Christ is glorified in what I suffer, who also will glorify me
for what I suffer.
Colloquy. — Wherefore, 0 my soul, " glory" with
the apostle in the " tribulations," and in the " cross of
Christ,"(10) considering that from them, and by them,
Christ is glorified ; to whom be all honour and glory,
for ever and ever. Amen. *
MEDITATION XVII.
ON THE CONTENTION AMONG THE APOSTLES CONCERNING StJPERIOKlTT, OCK
tOllD'S EEPBEHEN8I0N OF THEM, AND HIS ADMONITION TO THEM OF THK
SCANDAL WHICH THEY SHOULD TAKE IN HIM THAT NIGHT,
AND PEEDICTION TO PETEft OF HIS OENIAI..
POINT I.
Our Lord having told His apostles that He was then
" glorified," and that His Father would glorify Him, there
arose suddenly " a strife amongst them, as to which of them
should seem to be the greatery (1)
1. In this we may see the vivacity and activity of
this passion of honour, which is ready upon every slight
occasion to break out and show itself; for those who but a
very little before were overwhelmed by the news that one
of them should betray their master, now enter into con-
tention as to which of them shall be most intimate with
Him, and who greatest and most honoured. This conten-
tion our Lord presently cut short, telling them, first, that
in His school they were to proceed in another manner than
(10) 2 Cor. xii.; Gal. vi. 14. (1) Luc. xxii. 24.
Vol. IV.— 13.
178 MEDITATION XVII.
in the world, and among the kings of the nations, for who-
ever must be greatest among them ought to endeavour to
be as the least, and he that desired to have the precedence
was to be made to serve the rest, in the same manner as
He Himself was among them, that is, serving them with
humility, as we have already noted in the twenty- third
meditation of the third part.
2. Then to encourage them to this. He added: — " You
are they who have continued with me in my temptations^'' and
tribulations; go on, therefore, and continue in the same,
and do not aim at nor hunt after pre-eminencies and supe-
riorities, for I dispose and ordain by my Testament, to
give my Kingdom as my Father has given it to me ; that
is to say, I ordain that you enter into my Kingdom by
humiliations and tribulations, as I myself enter by them.
Colloquy. — 0 sweet Jesus, I accept of the legacy of
Thy Kingdom, with tln^^ondition of perseverance in
tribulations for Thy holy service ; give me, therefore,
I beseech Thee, the gift of perseverance, lest other-
wise I lose the crown that is promised to the same.
Amen.
3. Hence I will learn, that if I were to enter into con-
tention with anybody, it should not be for any point of
pre-eminency, but rather for matter of humiliation, desir-
ing even the lowest place, and to submit myself to all,
for this is the way to become the greatest in the Kingdom
of Christ.
POINT II.
Consider other sorrowful news which our Lord imparted
to His apostles, saying: — '■'■ All you shall he scandalized in
me this night. For it is Avritten, / will strike the shepherd,
and the sheep of the flock shall he dispersed ; but after I
shall be risen again, I will go before you into Galilee." (2)
(2) Mat. xxvi. 31; Marc. xiv. 27; Zach. xiii. 7.
ON THE CONTENTION AMONG THE APOSTLES. 179
As if He would say : — " You, my apostles, whom I have so
affected and favoured, shall be so much scandalized to see
what will come to pass this night concerning me, that you
will forsake me, and will either lose your faith or remaiu
very doubtful and staggering in it, but do not despair
for this, for I shall rise again, and gather you together in
Galilee.''
1. This He said to them partly to humble them and to
lay the smoke of their ambition, admonishing them before-
hand of the frailty and imbecility they were to fall into ;
partly, also, to preserve them from despair, and lest they
should have been utterly overwhelmed through grief and
discouragement, promising them that He would visit them.
These two points shall teach me to live in fear that I be
not scandalized, nor forsake my Lord Jesus, and if at any
time I have forsaken Him, yet not to despair, seeing that
He shows Himself so ready and gentle to receive me
again.
2. To this St. Peter made answer: — " Although all shall
he scandalized in Thee, I will never be scandalized;^^ on the
contrary, I am ready to goto prison, and to "die with
Thee." (3) In these words we may see that fervour with-
out humility is the cause of many errors, for St. Peter
committed here three.
i. The first was, to contradict Christ, or not to give
credit to what He said; — ii. The second was, to presume
to himself more than all the rest, preferring himself before
them; — iii. The third was, to promise himself more force
than indeed he had, and to vaunt it. Hence it came that
the rest of the apostles, that they might not seem inferior
to St. Peter, and be taxed with cowardice, said all the
same, that they were likewise ready to follow our Lord,
even to death ; in which, if they had spoken with humili-
(3) Mat. xxvi. 33; Luc. xxvii. 33; Joan. xiii. 37,
180 MEDITATION XVII.
ty, beseeching tlieir master to assist them, they had not
erred, but that which proceeded from presumption was no
way pleasing to Christ our Lord, who might well have
answered them with that of the prophet: — "We have
heard the pride of Moab, he is exceeding proud ; I know,
saith the Lord, his boasting, and that the strength thereof
is not according to it, neither hath it endeavoured to do
according as it was able,'' (4) which saying was even
literally fulfilled in the apostles.
3. But our Saviour, letting alone the rest of the apostles,
turned Himself towards St. Peter, and said to him: —
*' Amen, I say to thee, the cock shall not crow till thou deny
me thrice ;"(5) which was as much as to say, " Thou that pre-
sumest of thyself more than the rest, wilt be this night
scandalized more than all the rest, renouncing and abjuring
me thrice in that time." Where it seems that our Lord
permitted these three denials in St. Peter, in punishment
of the three errors which he had committed in those words
he spoke, as we shall see hereafter. This shall admonish
me not to presume anything of myself, not to prefer myself
before others, but, on the contrary, fearing with humility
my own frailty, I will beseech our Lord that He does not
withdraw His holy hand from me, seeing that I am one, who
although all be not scandalized, yet unless He assist and
favour me I shall be scandalized.
Colloquy. — Behold, 0 my God, my great weakness,
and have compassion of it, for unless Thou assistest
me in each occasion of scandal that shall assail me, I
shall be sure to fall, and to offend Thee.
POINT III.
Consider another warning which our Lord gave St.
Peter, and by the way to the rest of the apostles also, say-
ing : — " Simon, Simon, behold Satan hath desired to have
(4) Jer. xlviii. 29. (5) Joan. xiii. 38.
ON THE CONTENTION A3I0NG THE APOSTLES. 181
you, that he may sift you as wheat; but I have prayed for
thee, that thy faith fail not, and thou being once convert-
ed, confirm thy brethren." (6)
In these words are contained three instructions of great
moment.
1. That Satan their adversary had demanded license to
tempt them, without which license he could not have done
it, no more than he was able to tempt Job, (7) or so much
as enter into a herd of swine (8) to hurt and injure them;
moreover that he had obtained this leave, because it was
convenient that it should be so, for although the Devil
intended to trouble them, and scatter them, as he that
sifts wheat most narrowly, yet, notwithstanding, our Lord
intended to turn this temptation to His own glory, mak-
ing them by this means more humble hereafter, and more
like wheat when it is well purged, and has no more chaff
or cockle in it. This thing ought to comfort me when I
am tempted, making me imagine with myself that the
temptation is the sieve, in which, though the Devil furiously
tosses me up and down, not with any intention to cleanse or
purify me, but quite to overthrow me, yet God's holy pro-
tection is wont to encompass the sieve, and to preserve him
that is sifted, and so holds the Devil's hand, that instead
of overturning him he purifies and perfects him, which
protection will never be wanting to me, if with humility
and confidence I have recourse to the mercy of Almighty
God.
2. The second instruction was, that He had prayed for
St. Peter, lest his faith should fail or be lost, giving him
by this to understand that it had without all doubt perish-
ed, and that Satan had prevailed against him, and utterly
overthrown him, but for His prayer and protection.
(6) Luc. xxii. 31. (7) Job. i. 12. (8) Matt. viii. 31.
182 MEDITATION XYIII.
^ Colloquy. — 0 most sweet Jesus, I beseech Thy
divine Majesty, that if at any time Thou shalt give
leave to Satan to sift me hke wheat, Thou wilt vouch-
safe to be my advocate and protector, for fear either
my faith should fail me, or my charity should dimin-
ish ; but convert, 0 Lord, the temptation to my good,
(9) that the affliction may serve to purify me in the
sieve, separating from me all that shall be found bad
or earthly. Amen.
3. The third instruction was in these words: — "And
thou being once converted, confirm thy brethren." In
which words the mercy of our Lord, with which He tem-
pered His former rigour, declares itself; for, as He had
revealed to him that He would deny Him thrice, so did
He reveal to him that he should be converted, lest seeing
himself overthrown, he might fall into despair; moreover,
in this He exhorts him to show himself grateful for the
favour which he was to receive in his conversion, by help-
ing to convert and confirm his brethren. Where we may
note the charity of our Lord towards those that are His,
for He did not say to him, " when thou art converted look
that thou thankest me heartily in that I have prayed for
thee," but " Confirma fratres" — " Confirm thy brethren"
in their faith and confidence, take care of them, and assist
them in that in which thou thyself hast been assisted, in
doing this thou shalt in some sort satisfy me for all that I
have done for thee.
MEDITATION XVIII.
ON THE SERMON WHICH OUR LORD MADE TO HIS DISCIPLES AFTER SUPPER.
The supper being ended, our Lord made to His apostles
a most devout and sublime sermon, in which He exercised
(9) 1 Cor. X. 13.
ON THE SERMON OF CHRIST MADE AFTER SUPPER. 183
admirably the three principal offices which He held, of
master, — comforter, — and advocate ; — as master He ex-
horted them to heroic acts of virtues, — as comforter He
made them great promises tending to their consolation, —
and as advocate prayed to the eternal Father for them ; as
will be pondered in this ensuing meditation.
POINT I.
1. Beginning with the love of God, which is the first
and chiefest commandment, our Lord exhorted His apostles
in this sermon to the love of Himself, adducing to this
effect great and weighty reasons, amongst which He said
to them: — *' As my Father hath loved me, I also have loved
you : Abide in my love.^^ (1) Which is to say, I do not love
you with a common and ordinary love, but with the self-
same love with which my Father loveth me, imparting to
you gratis many of those gifts which my Father hath im-
parted to me ; and this is the reason why I admonish you
to persist and abide in my love, endeavouring on your
parts to preserve this love which I bear you, that I may
not, through your default, cease to love you, endeavouring
to love me as I love you, for love is not repaid but with
love, and love makes to be beloved.
Colloquy. — 0 most sweet love, with what more lov-
ing words couldst Thou exaggerate and declare the
excess of the love Thou bearest us, than in saying
that Thou lovest us with the same love that Thy Fa-
ther loveth Thee? And with what more forcible rea-
sons couldst Thou move us to love Thee than in de-
claring to us the greatness of Thine own love ? Oh
that I could love Thee with the like love, seeing Thou
desirest to be loved with such a love !
2. He told them that this love principally discovers itself
in obedience, and in keeping His commandments, for which
(I) Joan. XV. 9.
184 MEDITATION XVIII.
He gave them many reasons, saying: — '•'' If you love me
keep my commandments... 'B.q that hath my commandments
and keepeth them, he it is that loveth me, and he that
loveth me shall be loved of my Father : and I will love
him, and manifest myself to him." — " If any love me, he
will keep my word, and my Father will love him ; and we
will come to him, and will make abode with him." (2) In
this discourse He teaches us that the true love of God is
not idle, nor does it live at its own liberty, but that it
labours to accomplish the will of Almighty God, in which
three great goods are contained ; — i. First, " to he loved hy
the eternal Father^'''' with particular signs of His love and
affection ; for, if to be loved and favoured by kings and
princes of the earth be esteemed for so great a good, with
how much greater reason ought we to esteem being loved
and favoured by the King of heaven, seeing that nothing
can be wanting to those that are the favourites of such a
King. — ii. The second is, that the Father and the Son,
and being consequently the Holy Ghost, ^^will come to
him,^^ and will make their abode within his soul^ governing
it, cherishing, and fostering it with a particular care. —
iii. The third is, that Jesus Christ "m// manifest Himself
to him,'' as well in this life by the clear light of faith with
the grace of contemplation, as in the other by the beatific
vision, where God shall be seen face to face.
Colloquy. — 0 happy are tliey that love Jesus
Christ, fulfilling His commandments, whereby they
shall receive so great a good ! 0 my soul, love in
obeying, and obey in loving, that thou mayest so pu-
rify thyself by this obedience of charity, that thou
mayest see Him whom thou lovest, and rejoice in be-
holding Him for ever and ever. Amen.
3. He proposed Himself for an example and pattern of
(2) Joan. xiv. 15, 21, 23.
ON THE SERMON OF CHRIST MADE AFTER SUPPER. 185
all that He had spoken, saying: — "7/" you keep my com-
mandments you shall abide in my love, as I also have kept
my Father's commandments, and do abide in His love, "(3)
as well in the love that He beareth me, as in that which I
bear Him; so that the observance of God's commandments
preserve in us our love to God, and also God's love to-
wards us all, after the example of our Lord Jesus, con-
siderino: that He has observed His Father's command-
ments, even to the laying down of His life, for the fulfilling
of them.
Colloquy. — 0 my well-beloved, I desire to accom-
plish the will of Thy Father in the same manner as
Thou hast accomplished it, loving Him as Thou hast
loved Him, to the end I may be loved by Him, as
Thou hast been, and that I may love Thee as I am
loved by Thee; since, therefore, Thou commandest
me to love Thee, give me what Thou commandest,
that I may love Thee as Thou desirest.
(Of this point Ave will treat more largely in the sixth
part of this work.)
POINT II.
With the precept of the love of God is joined the com-
mandment of the love of our neighbour^ to which our Lord
exhorted His apostles three several times in this sermon
with very grave and eiFectual words.
1. Firsty He said to them: — "^ new commandment 1
give to you, that you love one another, as I have loved you.
By this shall all men know that you are my disciples, if
you have love one for another," (4) He calls this command-
ment new because He renewed it, being in a manner
abolished and out of use, re-establishing it in its former
perfection, as the foundation of the new law, which is
(3) Joan. XV. 10. (4) Joan. xiii. 34.
186 MEDITATION XVIII.
altogether a law of love, and by whicli we are made like
the new Adam, are renewed in spirit, and attain the new
dignity of being the sons of God, by the adoption of Jesus
Christ, and because He Himself gives us a new command-
ment and example of love. The old law of love command-
ed, " thou shalt love thy neighbour as thyself;" — the new
commands, that we should love him as Christ has loved
us, — that is to say, with that purity and fervour, and
with that intention that He loved us, willing and procur-
ing for our neighbours, as He did principally, spiritual
goods, although with the loss of our own temporal commo-
dities; and that we might have this love in more esteem
and reputation, He said that it shall be the mark and sign
by which His disciples shall be known ; as if He would say,
— The disciples of Moses are known by the observations of
the ceremonies of the law, — those of St. John Baptist by
corporal fasting and austerities, — those of the Pharisees by
their habits and exterior ceremonies, — those of the philo-
sophers by their sharp and witty sentences, — but the dis-
ciples of my school shall be known by their mutual love,
for although besides these there are sundry other signs of
Christ's disciples, as are faith, prophecy, miracles, and
other good and laudable works, nevertheless, there is no
sign so certain and assured as is this of love, which may be
found in all, and without which the rest are imperfect.
Hence it is that the Wise man says: — "The sons of wis-
dom are the Church'' or congregation " of the just, whose
nature and condition is obedience and love ;" (5) for, as the
nations of the world are known by their language, by their
habit, or by their laws, and other exterior signs, so the
nation of the children of the Wisdom Incarnate, which is
Jesus Christ, are known by obedience, and by the love of
God, and the love of one another.
(5) Ecclus. iii. 1.
ON THE SERMON OF CHRIST MADE AFTER SUPPER. 187
Colloquy. — 0 most sweet master, give me, I beseech
Thee, the mark of those that pass their course in Thy
holy school, that this do not serve me for a bare mark
only to be known by, but that by the same Thou
mayest also be glorified, seeing that the learning of
the disciple is the glory of his master.
2. The second time that our Saviour exhorted them to
this love was, when He said to them: — " This is my com-
mandment, that you love one another, as I have loved you.
Greater love than this no man hath, that a man lay down
his life for his friends." (6) In which words the com-
mandment of love, which before He had called " new," He
now calls His, for although the other commandments are
also His, this, notwithstanding, is His by excellency — is
His because He grounds His law upon it, and rejoices to
observe it most perfectly, and because He esteems it more
than the rest, and by it makes men become His, — His
children, — His friends, — and His faithful servants, and by
it He imparts to them all that He has, that is to say, His
grace, and the inheritance of His glory, and even His own
self; in a word, this precept is His own, because He makes-
Himself the example of this love, whose chief and principal
perfection is, to expose, when need so requires, our life for
our friends, that is to say, for those whom we love.
Colloquy. — O infinite lover, who hast given Thy life
for us all, inasmuch as Thou lovest all, and although
they were Thine enemies,(7) yet didst offer it for
them, that Thou mightest win them to be Thy friends;
give me, I beseech Thee, a love as perfect as this, for
there is no reason why I should love my life, so base
and miserable, more than Thou hast loved Thine, so
precious and admirable.
3. The third time He said to them : — " Tliese things Icom-
(6) Juan. XV. 12. (7) Rom. v. 10.
188 MEDITATION XVIII.
mandyou that you love one another.*\S) In wliich words He
gives clearly to understand that all that He has ordained
in His law, and all the rest of the commandments, aie
contained in this commandment of love; and this is the
reason that He says to them: — " I recommend this thing;
that you love one another, for if you love one another you
will fulfil the whole law, (9) of which the precepts are
nothing but love." He repeats this commandment thrice,
to the end that it might take the deeper root in their
hearts, and all three times He calls it a commandment;
but when He persuaded them to love Him, He used not
this word of "commandment;" as if He had said: —
*' That you love me, it will not be needful to say that I
command you to do it, for the love which I bear you, and
the good which I have done you, must sufficiently provoke
you, but that you love your neighbour ; this I expressly
command you, once, twice, and thrice, lest you become
cold and careless in this love."
POINT III.
In this same sermon, our Lord also exhorted His apos-
tles three several times to the exercise of prayer, declaring
to them the confidence, and other conditions which ought
to accompany this holy exercise.
1. First, He said to them: — "He that believeth in me,
the works that I do he also shall do, and greater than
these shall he do. Because I go to the Father, and what-
soever you shall ash in my name that will I do, that the
Father may be glorified in the Son. If you shall ask me
anything in my name, that I will Jo."(10) In these words
He teaches us, that prayer, joined with a lively faith, and
an assured confidence in His word, is powerful to obtain
of the eternal Father and of Christ Himself, strength and
(8) Joan. XV. 17. (9) Rom. xiii. 10. (10) Joan. xiv. 12.
ON THE SERMON OF CHRIST MADE AFTER SUPPER. 189
force to do marvellous works, and like those which He
Himself did whilst He was in this world, as well works of
virtue and sanctity, as also miracles, and that greater if
need be than were His own. And to assure us of this so
much the better. He repeats the same thing twice, and
affirms that it is the glory of His Father to grant the
same for His Son's sake, thereby to show that they will
both of them accomplish it most willingly.
2. Secondly, He said to them: — "If you abide in me,
and my words abide in you; you shall ask what thing
soever you will, and it shall be done unto r/ow."(ll) In
these words He teaches us the wonderful efficacy, force,
and connexion which prayer has, together with union with
Christ by love and obedience to His woid, for He puts
into the hands of the will, thus united with Jesus Christ,
both to will and to demand; and our Saviour obliges
Himself to grant that which shall be demanded of Him.
Which, however, is only to be understood in case that,
moved by the instinct of this divine union, we will and
demand that which is agreeable to it, and never will any-
thing but that which shall be pleasing to God, nor ever
demand anything but what shall be agreeable to His
Majesty, as having now no more our own will, but as-
suming the will of Almighty God for our own. And
hence it is that S. Thomas says, that " the prayer of those
who pray in this manner is always heard. "(12)
Colloquy. — 0 God of my soul, grant me, I beseech
Thee, that I be always united to Thee, and that Thy
words and precepts be always imprinted in me, loving
them, and fulfilling them with a hearty affection ; for
I am most assured that if I love Thee, and obey
Thee, conforming my desires to the law of love, I may
demand whatsoever I will, and Thou wilt give me
(U) Joan. XV. 7. (12) S. Tho. 3, p. q. xxi., art. 4.
190 MEDITATION XVIIL
whatsoever I shall demand,(13) since Thou dost de-
light to please those who please Thee, and to fulfil the
will of those who always fulfil Thine.
3. Thirdly, He said to them with this asseveration: —
"ilrnm, Amen^ I say to you, if you ask the Father any-
thing in my name He will give it you. Hitherto you have
not asked anything in my name: Ask and you shall receive,
that your joy may be full. "(14) In these words He
makes them a solemn promise, and with great assurance,
that He will give them all that they shall demand in His
name, and exhorts them to make trial thereof, that their
own experience may show them the truth of it, and that
so they may thoroughly rejoice to see it accomplished.
4. And that we may the better comprehend the excel-
lence of this promise, we must consider these ensuing cir-
cumstances ; — i. who it is that makes it ; — ii. to whom it is
made ; — iii. who it is that is to execute it ; — to whom we
are to have recourse ; — ^iv. how ; — v. for what things ; — vi.
and in what manner.
i. He who makes this promise is the Son of the living God,
whose name is faithful, and true; truth itself, and the in-
finite wisdom, who can neither be deceived nor deceive ; —
who knows what to promise and what He can and will
fulfil, and what is expedient, and therefore His promise
is on every side most assured.
ii. Those to whom this promise is made, are the disciples
of Christ, who were then present with Him in this chamber,
Judas having already gone out; that is to say, it is made
only to those who believe in Jesus Christ, hope in Him,
and who desire to serve and obey Him as His disciples,
but not to rebellious and obstinate sinners, who withdraw
themselves from His school and obedience. And in this
sense the man that was born blind in the Gospel, said,
(13) Psal. cxliv. 19. (14) Joan. xvi. 23.
ON THE SERMON OF CHRIST MADE AFTER SUPPER. 191
"that God doth not hear smners."(15) And the "Wise
man says: "He that turneth away his ears from hearing
the law, his prayer shall be an abomination."(16) Never-
theless, if they are sinners, but desire to be no longer
such, rather seeking to render themselves disciples of
Christ, such as these have also part in this promise, when-
ever they shall ask to be received in His school ; for our
heavenly Father gives His good Spirit to him that de-
mands it, to withdraw himself from evil; yet more es-
pecially do they enjoy it who "abide in" Christ, and
whose "words abide in" them, as we have said before.
iii, " He who is to accomplish this promise, or to whom
we are to have recourse, is '"''the Father^'''' that is to say, this
Lord who by excellency deserves this name; who is a
Father, loving, careful, and powerful to give His children
whatever they shall demand of Him, far better than all
the fathers of the earth, for He gives without losing any-
thing, without diminishing anything of His treasures, and
much delights to give to all; for this cause our Lord says
in the Gospel: — "If you then being evil, know how to
give good gifts to your children, how much more will your
Father from heaven, give the good Spirit to them that ask
Him?"(17) It belongs also to the same Son of God to
accomplish this promise, who has so much loved us as to
die for us, and who is so liberal a friend and so desirous
to give, that He gives Himself for us, and enjoins us on
account of the great desire He has of giving to us, to
demand of Him what we will. Finally, the Holy Ghost
will also accomplish this promise, who is one God with
the other two, and who, as the apostle says, "asketh
for us,"(18) and also inspires us to demand, by reason of
the great desire He has to give to us,
(15) Joan. ix. 31. (16) Prov. xxviii. 9. (17) Luc. xi. 13.
(18) Rom. viii. 16.
192 MEDITATION XVIII.
iv. The titles and privileges hy which we are to demand,
are the name of Jesus Christ, — that is to say, the bounty
of Jesus Christ, and all His virtues and merits, the la-
bours of His life and death, the services He has done to
His Father, and for His glory and honour, and to the end
that His name be highly glorified ; so that I ought not to
demand in my own name, nor trusting in my own virtue,
nor merits, nor in the glory of my name, but setting all
this aside, and distrusting in myself, I must wholly rely
upon our Lord Jesus, and direct that which I shall de-
mand to His greater glory.
V. The things comprehended in this promise, are all things
which are decent and convenient to the bounty of the Father,
who is to give them, (19) and to the name and virtue of
the Son by whom we are to demand them, and also to the
necessity of him who demands them, for the good either
of his own soul, or of the souls of others, for whom he
requires them, — and that without any restriction or
limitation, seeing that He that has made the promise, has
not put any limit; whence it follows, that as God will be
liberal in giving, I ought not to be niggardly in demand-
ing, but so to ask as one that asks of a most liberal Lord,
and to ask, as our Lord says, "Ut gaudium vestrum sit
plenum," *'that'* our "joy may be full," that is to say, —
not to demand principally earthly things, which cannot
afford us a complete joy and contentment; but to demand
heavenly things, and that not sparingly, but in such
abundance, that they may satisfy our joy, and give full
content to our desire, both in this life and in the life
eternal.
vi. The manner in which we are to demand, is, with a
great faith and confidence in the bounty and liberality of
Him who promises, who will give that which we demand
(19) S. Basil de Const. Monast. c. 2.
ON THE SERMON OF CHRIST MADE AFTER SUPPER. 193
of Him, and in the merits of the Mediator in whose name
we demand. This is that faith of which our Lord speaks
in S. Mark, when He says: " Habete fidem Dei," — " Have
the faith of God,"(20) that is, a faith exceeding great, a
faith worthy of God, a faith most sublime, which, leaving
all the baseness of the earth, has its anchors above in
heaven, hoping to obtain at the hands of Almighty God,
all whatsoever He has promised, it being founded in His
word, and in that which He Himself is. (21) This is that
faith which He compares in another place " to a grain of
mustard seed, "(22) of which we have already spoken in the
3rd part of the forty-sixth meditation. To this faith
must be joined a great perseverance even to the time that
our joy be accomplished,— that is to say, until we shall
perceive by experience that we are heard, and that we
enjoy the thing demanded, receiving with the gift a per-^
feet contentment.
Colloquy. — 0 Redeemer of the world, who art so •
liberal in promising, and so faithful in accomplishing
what Thou dost promise, I give Thee thanks for this
Thy liberality and fidelity, which in all things Thou
makest apparent, and I beseech Thee that Thou wilt
vouchsafe to give me the grace to demand what Thou
biddest me demand, and in that manner in which
Thou wouldst have it demanded, that so receiving what
I demand my joy may be full, rejoicing not only in
Thy gifts, but much more in Thyself, who art the
giver ; for my joy will never be complete, unless I
enjoy Thee, who art my chief and sovereign joy, world
without end. Amen.
The remainder of this promise shall be pondered in the
fifth part of this work.
POINT IV.
Our Lord employed the greatest part of His sermon in.
(20) Marc. xi. 22. (21) Jac. L 6. (22) Mat. xvii. 19.
Vol. IV.— 13.
194 MEDITATION XVIII.
encouraging His apostles, and in comforting them in tiieif"
present troubles, as also in those which they were shortly
after to endure in the world, alleging reasons to this endy
of which I will set down some, though not in the same
order as He spake them, to serve us for helps to meditate,
and for motives both to comfort and encourage us to
suffer patiently such persecutions and afflictions as may
befal us.
1. The first reason was, the example of that which our
Lord Himself suffered: — " Remember my word that I said
to you: The servant is not greater than his lord. If
ih&y have persecuted me they will also persecute you.^\23)
" They will put you out of the synagogues ; yea, the hour
Cometh that whosoever killeth you, will think that he
doth service to God. And these things they will do to
you; because they have not known the Father, nor
me."(24)
Colloquy. — 0 happy afflictions, of which Christ is
the cause, and by which we are made like to our Lord
Jesus. I will not, dear Lord, be privileged nor ex-
empted from these afflictions, for being Thy servant,
it will be a very great honour to me to walk by the
same way that my Lord walked.
2. The second reason was, that to he persecuted is a
mark that they are not of the rank of the reprobate of the
world, and consequently that they are of the fold of Christ
and of His elect. " If the world," says He, " hate you,
know ye that it hated me before you. If you had been of
the world, the world would love his own. But because
you are not of the world, but 1 have chosen you out of the
world, therefore the world hateth youy{25)
Colloquy. — 0 good Jesus, I will be of Thy com-
(23) Joan. xv. 20. (24) Ibid. xvi. 2. (25) Ibid. xv. 18, 19.
ox THE SERMON OF CHRIST MADE AFTER SUPPER. 195
pany, and not of the faction of the world, and if the
world hates me and persecutes me, I will rejoice at
it, for Thou wilt protect me, because the world vexe3
and molests me for Thy sake.
3. The third reason was, because these troubles and afflk-
tions will be by and by converted into joys, in the same
manner as a woman, " when she is in labour, hath sorrow,
because her hour is come: but when she hath brought
forth the child, she remembereth no more the anguish for
joy that a man is born into the world ;"(26) even so in
like manner shall you be sad and discomforted for my
absence and for my death, but soon after I will rise again,
as he that is newly born into the world, and will turn
your tears into joy; — you shall feel great pains like those
which women feel in time of travail, in preaching my law,
and in doing that which I command you, for which great
persecutions will be raised against you ; yet nevertheless,
the self-same thing which was the occasion of your former
heaviness, will after cause in you such joy and content-
ment, that you will no more remember the heaviness past,
by reason of the fruit which you will gather from it ; the
pain will not last long, and the joy will be such and so
permanent, that none shall be able to take it from you.
Colloquy. — 0 my soul, do not covet the joy of the
world, which is wont to end in mourning, but rather
" count it all joy,"(27) to suffer heaviness and sorrow
for Christ, which soon shall be converted into joy ; love
tribulations, and thou wilt find in them consolation.
4. The fourth reason was, that in heaven there are eter-
nal mansions, in which our Lord Jesus will lodge all those
who suffer for Him; "Let not your heart be troubled.
You believe in God, believe also in me. In my Father s
(2b) Ibid. xvi. 20. (27) Jac. i. 2.
196 MEDITATION XVIII.
house there are many mansions. If not, I would have told
you; that I go to prepare a place for you, and if I shall
go and prepare a place for you, I will come again and will
take you to myself, that where I am, you also may be.
And whither I go you know, and the way you know."(28)
Colloquy. — 0 my soul, do not trouble thyself, and
do not afflict thyself at thy travails, for the mansion
of this world is but a temporary one, and our Lord
Jesus will come and fetch thee at the hour of thy death,
to recompense thee for all that thou hast suffered in
thy life, placing thee with unspeakable joy in His
eternal habitations.
5. The fifth reason was, that in the midst of the travails
and afflictions of this life. He Himself comes to visit and to
help us, for so does He say: "/ wiU not leave you or-
phans,^\29) for I will defend you, let not your heart be
troubled for fear, seeing that I have said that I am to
depart, and to come again to you. " A little while, and
now you shall not see me: and again a little while, and
you shall see me, because I go to the Father ;"(30) at which
your heart shall rejoice, and nobody shall be able to take
from you that joy which I will give you.
Colloquy. — 0 most loving Father, who dost never
leave Thy children orphans, not even when they think
Thee to be absent from them, for indeed Thou art
never so absent, but that Thou still hast regard to
their good ; I desire that I may not trouble nor afflict
myself in my crosses, seeing that Thou art so soon to
come to visit me, and to comfort me in them. Give
me, dear Lord, that inward joy, of which neither the
Devil, nor the world, nor any creature whatsoever
else shall ever be able to deprive me, for possessing
this joy all tribulations will be pleasing to me.
C28) Joan. xiv. 1. (29) Ibid. 18. (30) Ibid. xvi. 16.
ON THE SERMON OF CHRIST MADE AFTER SUPPER. 197
6. Tlie sixth reason was, that, although they were
afflicted with adversities, yet they are beloved of the eternal
Father. " I say not to you that I will ask the Father for
you, for the Father Himself loveth you, because you have
loved me, and have believed that I came out from God."(31)
As if He had said, — " Be not troubled, fear not, and do not
lose your confidence, nor be discouraged in the midst of
the crosses and afflictions which you shall suffer for my
sake ; for these are the pledges of the love of my Father
towards you, for the love which you have showed in suf-
fering for my sake; and if my Father love you, He will,
assure yourselves, defend and comfort you, for a Father
so loving and powerful can never fail to comfort His
children."
Colloquy. — 0 most loving Father, I will desire no
other consolation in this world but to know that Thou
lovest rae, for if Thou lovest me, nothing can be want-
ing to me, Thou who knowest not how to love, and to
be lacking to him whom Thou lovest.
7. The seventh reason of consolation is, the great assu-
rance and confidence we have of remaining victorious over
all our enemies that persecute us. " In the world," says
our Lord, " you shall have distress ; but have confidence, /
have overcome the tvorld.'\32) —That is, " I have overcome
the Devil, the prince of the world. I have overcome the
fury of persecutions and crosses, I have overcome death
and sin, and in virtue of my victory, you ought assuredly
to hope that you will likewise overcome, considering that
I have already overcome them for you, and that it is I
that yet fight in you, in order that you may overcome."
Colloquy. — I yield Thee thanks, 0 eternal Father,
for that Thou hast given us the victory, " through our
(31) Ibid. 26. (32) Ibid. 33.
198 MEDITATION XIX.
Lord Jesus Chrlst,"(33) and seeing that both the vic-
tory and the glory is Thine, I can no way doubt nor
distrust, but that I may easily obtain the victory.
Our Lord further alleges other reasons of this consola-
tion, grounded upon the coming of the Holy Ghost, which
we will reserve for the fifth part of this work, in the medi-
tations of that matter. (34)
MEDITATION XIX.
ON THE PBAYER WHICH OnS LORD MADE TO HIS FATHER AT THE END OF THB
SERMON AFTER SUPPER.
This prayer of our Lord is a most lively and most per-
fect example of all such things as ought to be in a fervent
and excellent prayer(l) — both with regard to the per^om /or
whom we ought to pray, and the things we are to demand, —
the patronage and titles which are to be alleged for obtain-
ing them, or the order we ought to observe in all these.
We will therefore reduce this prayer to three points, as
it consists of three parts. — i. For, first, Christ, as He was
man, prayed for Himself., and for His own necessities. — ii.
Secondly, for His apostles, who were there present, and
were under His charge. — iii. Thirdly, for all the elect, and
for all the faithful who were to be to the end of the world,
according to the rule that is required in a well ordered
charity; all which we ought to observe in the selfsame
form and manner our Lord observed them.
POINT I.
1. Our Lord Jesus, standing up in the presence of Hig
apostles, lifted up His eyes to heaven, and with a loud
and clear voice prayed to His Father /or Himself saying, —
(33) 1 Cor XV. 57. (34) Med. xvii. 22.
(1) S. Tho. 3, p. q. xxi., art. 3.
ON THE PRAYER OF CHRIST AFTER SUPPER. 199
" Father, the hour is come, glorify Thy Son^ that Thy Son
may glorify Thee. ''(2)
i. Consider here both the internal and the external reve-
rence with which our Lord prayed, the devotion which He
showed, lifting up His eyes to Heaven, the sounding voice,
the sweet, pleasing, and penetrating words which He pro-
nounced, to instruct the apostles, by His example, how
they were to pray, and comfort them by the care He
showed for them.
iL What He demanded in this prayer, namely, that He
might he glorified at the time of His Passion by miracles,
which might sufficiently manifest, that although He suf-
fered things so ignominious, yet that He was the Son of
God ; — moreover, that He might be likewise glorified with
the splendour and glory of His resurrection and ascension
into heaven; — as also that He might be glorified in the
world, and acknowledged by men to be Son of God. And
to show that He did not desire this for His own glory,
He added, *' I crave this, O Father," " ut filius tuus cla-
rificet te," to the end " that Thy Son may glorify Thee;"
— that is, "that my glory may redound to Thine, so that
after Thou shalt have glorified me, I may likewise glorify
Thee, and publish Thy glory to my disciples, and by them
to all the world."
2. This prayer of our Lord I will endeavour to use in
divers manners, — ^beseeching of the eternal Father that
He would glorify His Son throughout the world; —
amongst the infidels, giving them light to believe in Him,
and to glorify Him as His Son, and that in doing this the
Father Himself may be glorified, and with this spirit I
will often say:—" Father, glorify Thy Son," that Thy Son
may glorify Thee " throughout the world." At other
times I will appropriate this prayer to myself, demanding
(2) Joan. xvii. 1 — 4.
200 MEDITATION XIX.
of the eternal Father that He would glorify me, a misera-
ble wretch, and His unworthy son, with the glory of His
grace, and with excellent acts of virtue, yet not for my
own honour, but for His glory, and to the end that I
may glorify and publish His greatness ; and in this sense,
demanding for myself, I will say, " Father, glorify Thy
son, that Thy son may glorify Thee." And it is no arro-
gance to use this manner of prayer; for since God will
have me call Him Father, I may, by the same reason,
well call myself His son; but if I have not courage
enough to say this, I will, instead of " son," say " ser-
vant," or "slave," saying:
Colloquy. — 0 my God, glorify Thy servant, that
Thy servant may glorify Thee. Father, love this Thy
slave, to the end Thy slave may love Thee. Amen.
3. Our Lord added to this prayer the reasons of that
which He demanded, saying: — ^^ I have glorified Thee upon
the earth : I have finished the work which Thou gavest me
to do : and now glorify Thou me, O Father, with Thyself,
with the glory which I had, before the world was, with
Thee." As if He had said: — '* I have reason to ask
this at Thy hands, for I have always promoted Thy glory
here upon earth, and have obeyed Thy will, performing
all that Thou hast commanded me; there is, therefore,
good reason that Thou shouldst glorify me with the glory
and recompense which Thou hast assigned to me in Thine
eternal predestination.''
4. Hence I will note two things : —
i. That such as are perfect, when they demand anything
of God, may, as we have declared before, allege humbly to
Him the services which they have done Him in seeking His
glory, and obeying His holy will; for if their consciences
ON THE PRAYER OF CHRIST AFTER SUPPER. 201
yield them assured testimony of this, they may confidently
press and urge Him.
Colloquy. — 0 most loving Father, oh that I could
truly say to Thee, that I had always glorified Thee
upon earth, and had accomplished that work which
Thou hast committed to my charge ! But, alas ! I
have lived quite otherwise, seeking my own glory,
with the contempt of Thine, and have transgressed
Thy will to accomphsh my own. Wherefore I beseech
Thee, not in the quality of a faithful servant, but as a
poor miscreant, that Thou wouldst vouchsafe to glo-
rify me with Thy grace, that henceforward I may
glorify Thee upon earth, and accomplish all that Thou
hast commanded me. Amen.
ii. The second is, that prayer is a means to purchase
those things which God has ordained in His eternal pre-
destination, so that we ought not to be defective in con-
tinual prayer, because it may be, that by the means of it,
we shall receive that which God has predestinated for
our salvation ; wherefore we ought urgently to importune
Him, not for the glory of this world before men, but for
that glory with Him for which He has designed us. (3)
POINT II.
Moreover, consider the prayer which our Lord made for
His apostles.
1. In this He first declared /or whom He prayed, saying
to His Father: — "I pray not for the world, but /or them
whom Thou hast given me : because they are Thine."(4)
He calls " the world" the multitude of the reprobates,
rebels to God, and to His law, who, by their own faults,
render themselves unworthy that our Lord Jesus should
pray for them, as concerning the efficacy of His prayer,
(3) S. Th, ii. 2, q. Ixxxiii. art. 2. S Greg. 1, Dial., c. 2.
(4) Joan. xvii. 10.
202 MEDITATION XIX.
which hath no effect in them. And therefore He says,
that He prays for the apostles^ the elected of His Father.
" Quia tui sunt," says He, " because they are TJiine,''*
Thy friends, Thy faithful servants, Thy chosen, whom
Thou dost keep under Thy protection. This is a most fit
title to allege in our prayers to God, saying to Him: —
Colloquy. — 0 heavenly Father, favour, I beseech
Thee, those whom Thou hast committed to me, and
vouchsafe to assist all faithful people, because they are
Thine ; my God, have a care of my body and my
soul, of all my senses, and my faculties, which Thou
hast given me, because they are Thine. Preserve and
nourish the desires and good purposes which Thou
hast inspired into me, because they are Thine, for who
is he that will not have a care of that which is his
own ? " Tuus sum ego, salvum me fac," — " I am
Thine, save Thou me;"(5) my soul is Thine, save it,
my understanding is Thine, illuminate it ; my will is
Thine, govern it. Do not permit, 0 Lord, that I be
of the world's party, for whom Thou dost not pray,
for if Thou dost exclude me out of Thy prayer, I shall
likewise be excluded out of Thy Kingdom.
2. After this our Lord demanded for His apostles three
excellent things,
i. The first was in these words : — '■^Boly Father^ keep them
in Thy name whom Thou hast given me; that they may he
one^ as we also are." (6) In which words He craves of His
heavenly Father that He would have care of them, that
He would preserve them, giving them the union of cha-
rity, both among themselves, and with Almighty God;
and that not an ordinary union, but a most perfect union,
that should resemble that which the Father and the Son
have in the unity of essence. Insomuch that as those
two who make but one God, have one and the same
(5) Psal. cxviii. 94. .,,, (6) Joan. xvii. U.
ON THE PRATER OF CHRIST AFTER SUPPER. 203
understanding, will, and action; — even so ought the
faithful to conform themselves wholly to the understand-
ing of Grod, and to His holy will, working only that which
God would that they should work, — that so all agreeing
in this union with God, they should also remain united
jamong themselves.
ii. The second thing that He demands for them is,
4:hat God would deliver them from all that shall he contrary
to this divine uniotiy saying: — "I pray not that Thou
shouldst take them out of the world, but that Thou shouldst
keep them from etJi/:"(7) that is to say, "forasmuch as they
are to endure great persecutions and afflictions in the
world, Father, I do not desire that Thou shouldst
take them out of the world, because it is necessary that
they remain in it, but that Thou deliver them from evil,
that is to say, from the sin of disunion, from discord and
dissension, from the Devil and from everlasting evil, so
that they live in the world without being hurt or cor-
rupted with its evils."
iii. The third thing that He demanded for them is, the
plenitude of all virtues, saying: — ''■Sanctify them in truth,. Sox
them do I sanctify myself; that they also may be sanctified
in truth;" (8) as if He had said: — " Do not only deliver them
from evil, but * sanctify them' with the abundance of true
virtue, exempt from all fiction and hypocrisy, according
to the truth which I have preached to them, seeing that
I have consecrated myself, and offered myself in a holy
sacrifice and host to make them holy." By which we
may see that our Lord wills that we demand in our pray-
ers things that are excellent and worthy of God, alleging
two principal titles for the obtaining them ; the one, the
glory and majesty of His holy name ; — the other, the sanc-
(7) Ibid. 15. (8) Ibid. 19.
204
MEDITATION XIX,
tity of the Sacrifice which He Himself has offered for us
upon the cross.
Colloquy. — 0 sovereign Father, hearken, I beseech
Thee, to the prayer of Thy only Son, and by virtue
of this prayer preserve me from that " evil," with
which the world is infected, and " sanctify me" with a
true sanctity, that I may enjoy the union which Thou
hast with Him, and be united with Thee in perfect
charity. Amen.
POINT III.
Lastly, we must consider the prayer which He made /or
all the rest of the faithful, in demanding for them the goods
of grace and life everlasting.
1. First, then, He says : — " And not for them only do I
pray, but /or them also that through their word shall believe
in me, that they all may be one, as Thou, Father, in me, and
I in Thee; that they also may be one in us, that the
world may believe that Thou hast sent me.' '(9) Whence
it appears, that He prayed for all those ivho live in His
Church at this present time, and consequently that He
prayed for me ; for He had all, and every one of us, as
present there with Him, as those who were in that dining
room; and He demanded for all this union of perfect cha-
rity between God and us, in the same manner as I have
said before ; which prayer was so effectual and so forcible,
that it was sufficient to convert the whole world, and to
make the infidels believe that Jesus Christ was God, by
considering that He had disciples so united together in
holy charity.
Colloquy. — 0 most sweet Jesus, how careful and
zealous art Thou of the good of Thy elect, who pray est
for them, even before they are born, and demandest
so rich gifts for them ! 0 most loving Father, hearken,
,(9) Ibid. 20.
ON THE PRAYEPw OF CHRIST AFTER SUPPER. 205
I beseech Thee, to this prayer which Thy only Son
offers Thee in my behalf, and make me participate of
the sovereign union which Thou hast with Him.
Grant also, 1 beseech Thee, this union among all Reli-
gious persons, that those of the w^orld may learn by
this that Thy only Son dwells in them. Grant the
same also to all the rest of the faithful, that the infi-
dels, admiring this wonderful union, may receive Thy
holy law. And as Thy Son offers to us the hght of
His grace, that we may become consummate in one, —
that is to say, complete and perfect in this grace,
which is to be one thing ; grant, I beseech Thee, to
all the just, who are made partakers of this light, that
they may arrive at its utmost height; that so the splen-
dour of its glory may be dilated over all the world.
Amen.
2, The second thing which He demanded for tliem
was, that where He was they might also he. *' Father, I
will, that where I am, ihey also, whom Thou hast given
me, may be with me; that they may see my glory, which
Thou hast given me."(10) — ^Which is to say; " Father, I do
not demand only the union of charity for my faithful
friends, and their perfection in this life, but that after it
they be with me in heaven where I am, and enjoy my com-
pany, that they may see the glory which Thou hast given
me, as well in that I am God, as in that I am man, and
that by this vision they be made blessed for ever."
Colloquy. — 0 most sweet lover, with what efficacy
didst Thou pray when Thou saidst this, — seeing that
speaking to Thy Father, Thou didst interpose Thy
sovereign authority and equahty, saying, " Pater volo,
ut ubi ego sum, et illi sint." " Father, I will that where
I am, there my disciples be also I" Who is able to con-
tradict and resist this Thy will ; for whatsoever Thou
(10) Ibid. 24.
206 MEDITATION XX.
wilt efficaciously, will infallibly be accomplished. Oh
that I were where Thou art ! True it is that Thou art
in every place, both where the good and the bad are ;
but all are not with Thee where Thou art, enjoying
Thy sweet and blessed company.(ll) Grant, I be-
seech Thee, that I may be always where Thou art,
seeing Thee in this life, by clear faith, and afterwards
by a clear vision in Thy glory. Amen.
MEDITATION XX.
ON OUR rOKD's GOING OUT OF THE SUPPEK CHAMBER TO THE GARDEN OF
GEXU8EMANE, AND OF HIS INWARD HEAVINESS AND AGONY.
POINT I.
After the supper and sermon were ended, and the accus-
tomed hymn had been said, in sign of thanksgiving, our
Lord went forth from the place where He had supped with
the eleven apostles, and passed over the brook of Cedron,
to go into a field on the mount of Olives, called Geth-
semane, where there was a garden, into which He entered,
as it had been His custom to do many times before.(l)
Upon this point ponder, first, the causes of our Lord^s
departing out of the supper chamber to go to the garden.
1. The first cause was, to observe His devout custom of
withdrawing Himself into some solitary place, to make His
prayer, after He had accomplished the office of preaching.
And it is very worthy of consideration, to note the mag-
nanimity and integrity of our Lord, who, for no afflictions
nor perils, would omit any of His good customs; for so
we see here that He preached. He said the ordinary hymn
after supper, and afterward went into a solitary place to
pray, as if He had no thought at all of any affliction that
(11) S. Dion. c. 3, de Divin. Nomi.
(1) Mat. xxvi. 30; Joan, xviii. 1; Luc. xxii. 39.
ON THE SORROW OF CHRIST IN THE GARDEN. 207
was to follow : which example may make me blush at my
own tepidity, and that at every little occasion I leave off
my laudable customs, especially of prayer, though I ought
to do quite the contrary ; and at such times as I shall find
myself most oppressed with grief and affliction, then soon-
est of all to have recourse to prayer.
2. The second cause was, that His apprehension should
not take place in the supping chamher, and in the house of
another man, but in solitude^ and in the country, where
it might be done more commodiously, and without any
inconvenience to His host. And to show that He did not
fly. He went to a place which was very well known to the
traitor, who was to betray Him, as that He offered Him-
self voluntarily both to prison and to death, rather drawn
by the chains of love and obedience, than of iron, as the
words which He spoke to His disciples after the sermon
and supper, sufficiently testify. " But that the world
may know that I love the Father ; and as the Father hath
given me commandment, so do I. Arise, let us go
hence."(2)
Colloquy. — 0 sweet Jesus, give me those affections
of love and obedience, that I may offer myself freely
to endure afflictions without flying from them, follow-
ing Thee with love, and accompanying Thee with
obedience.
3. The third cause was, to signify, that as the perdi-
tion of the world began through the liberty which Adam
ambitioned in a garden ; — so the salvation of the world
should begin by the apprehension of Christ in another gar-
den^ planted in the valley of Olives ; for, indeed, all that
happened in this place, was to us an immense flood of
mercy, although to Him a violent stream of sadness and
afflictions. And although when He passed the brook of
(2) Joan. xiv. 31.
208 MEDITATION XX,
Cedron, He reflected upon the streams of dolours wliicli
were breaking in upon His soul, yet notwithstanding He
went on with His apostles most cheerfully, and showed
them extraordinary signs of love and kindness.
Colloquy. — O my Saviour, give me leave to asso-
ciate myself to Thee, and pass over the torrents of
pains and torments in Thy company, since I will re-
pute all to be to me a valley of olives and of mercies.
POINT II.
Being now come to the place appointed, He left the rest
of His apostles, all except Peter, James, and John; and
" He began to grow sorrowful, and to he sad."{S)
1. Our Lord would enter upon His Passion by two most
terrible things, which rendered it most painful to Him.
i. The first was, voluntarily to deprive Himself of all sen-
sible comfort, insomuch that, although at other times He
had accustomed Himself to take pleasure in suiFering, and
to show signs of the joy He took in it; yet then did He
utterly deprive Himself of it in the inferior part of
His soul, and shut the gate against all sensible consola-
tions which might have come to Him from the superior
part.
ii. The second thing was, voluntarily to admit the con-
trary affections, viz., of fear and heaviness, giving free leave
to His appetites, to produce with all vehemence these pain-
ful affections; for, whereas it was in His power either to
admit or reject them, or to take no more of them than He
would Himself, yet to the end His Passion might be the
more bitter. He admitted them in great abundance. For,
sensible consolation blunts and abates the fury of pains
and afflictions, as many holy martyrs have experienced,
but when there is also joined with these a heaviness and
(3) Matt. xxvi. 37.
ON THE SORROW OF CHRIST IN THE GARDEN. 209
grief, their pains, no doubt, must be the more terrible ; and
then to suffer with patience is much more glorious, for then
a man suffers without the help of sensible succour, and
the unsavoury and bitter meat of tribulation is swallowed
down without any sauce to make it pleasant, purely for
the love of God.
Colloquy. — 0 sweet Jesus, I give Thee thanks for
this beginning that Thou didst give to Thy pains, in
admitting all that might any way increase and exas-
perate them ; grant, I beseech Thee, that for the love
of Thee I may deprive myself of all sensible satisfac-
tions, offering myself to drink the cup of Thy Passion,
pure and unsweetened, as Thou vouchsafest to drink
it. Amen.
2. Consider the multitude and grievousness of these in-
ward afflictions of our Lord, which the Evangelist calls by
the name of " fear," "grief,'' " sorrow," and " agony."
i. The fear was of His torments and terrible death, of
which He had so lively an apprehension, that He in a
manner touched them with His finger, which fear or ap-
prehension is sometimes more bitter and insupportable than
is death itself, and causes a certain interior trembling or
fright, which is called " agony,'' of which we shall speak
hereafter. This fear assaults our Lord like an army of
innumerable soldiers, by framing in His imagination as
many fears as He was to endure torments; for He then
felt the fear of His apprehension, the injuries of that night,
the whips, the crown of thorns, the cross and nails, even
to the very wound of the lance, which He was to receive
after His death, by all these fears and agonies that He
might afflict Himself so "much the more, and that He miglit
show His strength in resisting them. He suffered Himself
voluntarily to be wholly seized on, without making any
Vol. IV.-14.
210 MEDITATION XX.
manner of resistance, any more than He had done at the
beginning, when He first admitted them into His soul.
Colloquy. — 0 most valiant warrior, with how far
greater reason mightest Thou then have said, than did
David : " My heart is troubled within me ; and the
fear of death is fallen upon me. Fear and trembling
are come upon me ; and darkness hath covered me."(4)
But yet for all this Thou hast not desired " wings like
a dove," as David did, to " fly" from this, for that
Thou hast taken to Thee even fear itself, whereby to
overcome the same.
ii. His " grief" was a certain distaste and aversion of all
things in the world, finding nothing in the earth that
would give Him contentment, consolation, or ease of His
pains, nay, His life itself was tedious to Him as it was to
Job, (5) seeing Himself environed about with so many
evils and perils, and by this means He satisfied for the
distaste which I feel in the works of virtue, as also the
distaste I have to suffer anything that is bitter or unplea-
sant to me.
iii. His " sorrow" was a heaviness, and an inward afflic-
tion for the evils and torments which He saw to be nigh
at hand, as being contrary to the natural inclination of
His flesh ; and as the torments were many, and very ter-
rible, the apprehension of them was very lively, and so
much the more because He knew them, according to the
divine decree, to be inevitable; for this reason did He feel
the greatest heaviness and sorrow that ever was, or possibly
can be in this life, which heaviness assailed Him like a
strong troop of furious soldiers, as if He then beheld Him-
self scorned, contemned, spit upon, abandoned, and perse-
cuted,
(4) Psal. liv. 5. (5) Job x. 1.
ON THE SORROW Of CHRIST IN THE GARDEN. 211
Colloquy, — 0 joy of angels, wherefore dost Thou
submit Thyself to so great heaviness ? Thou wilt needs
convert Thy joys into pains, to the end Thou may est
turn my pains into joys ; let all the angels bless Thee
for this Thy great charity, that Thou dost choose for
Thyself sorrow, to replenish me with gladness. Grant
me, dear Lord, such force in Thy service, that neither
fear terrify me, nor tediousness overwhelm me, nor
sorrow consume me. Amen.
3. In all this consider, that even as the infinite charity
of our Lord Jesus shows itself in His desiring to die, and
rejoicing to suffer for our good, even so does it now dearly
shine and declare itself in this — that He voluntarily takes
upon Himself these painful afflictions, in order that He
may endure the inward labours and afflictions which His
elect suiFer, and may make Himself like His brethren in
those things which are natural to them, sin excepted, so
to be an example to us of patience, and how to suppoit our
own, if at any time we shall see ourselves reduced to the
state in which Job was when he said: — " Factus sum
mihimetipsi gravis" — " I am become burdensome to my-
self." (6)
POINT III,
Consider yet other causes which our Lord added, to
move and excite Himself to this inward sorrow and afflic-
tion, in which are represented the motives that I may use
in order to conceive a just sorrow, which St. Paul calls:
— "Tristitiam secundum Deum'' — "Sorrow that is ac-
cording to God." (7)
1. The first was, a remembrance and lively apprehension
of the sins of all the men in the world, past, present, and to
come, all which He had then present before His eyes, with
a most evident knowledge of them, deeply pondering with
(6) Job. Yii. 20. (7) 2 Cor. vii. 10.
212 MEDITATION XX.
Himself three welglity and terrible circumstances contained
in them, namely, their multitude without number, — their
enormity almost infinite, on account of the injury which is
done by them to Almighty God, and the grievous harm
that they bring to men, condemning and sending them to
the most terrible torments of hell ; — all this caused in Him
a wonderful sorrow and heaviness, which He voluntarily
took to Himself, — the one to supply the defect of that sor-
row which men are wont to have for their sins, and so by
this His inward grief to satisfy for the same, — the other,
to deliver them from the eternal sorrow which their sins
deserved.
In considering and examining this point, I will imagine
myself to be included within the heart and memory of our
Lord, and there I will observe how He beholds all my sins
and tepidity, and how for them He is extremely grieved
and afflicted, on which account I will in like manner afflict
myself, considering those three circumstances above men-
tioned, viz., their multitude, — their enormity, — and the
eternal pain which I have deserved for them, and I will
endeavour to detest sin, seeing that it is so great an evil,
that the sole consideration of it was sufficient to cause in
Christ such a sadness.
Colloquy. — 0 eternal Father, I offer to Thee this
grief and sorrow of Thine only Son, in satisfaction for
my manifold and enormous sins, and I am heartily
sorry that I have committed them ; but because this
sorrow is not so great as it ought to be, I join it with
that of Thy Son Jesus, by whose sorrow I beseech
Thee that Thou wilt vouchsafe to augment mine, that
so I may with this pain pay the debt due for my faults.
O my sweet Saviour, I give Thee humble thanks for
the sorrow which Thou hadst for my sins; oh that I
had never committed them, nor caused Thee so great
pain by means of them ! Dear Lord, blot them out
ON THE SORROW OF CHRIST IN THE GARDEN. 213
of my soul, that so there remain no longer anything
there, that may put Thee to pain and sadness.
2. The second cause of His sorrow was, the consideration
of the little profit which the greater part of men would make
of His Incarnation^ Passion^ and deaths of His sacraments
and sacrifices, of His doctrine, and the examples of His
life, in all which He considered the intolerable and un-
speakable ingratitude of men, their bhndness, hardness,
and rebellion, in rejecting the benefits which He, at His so
great expense, offered them, for which reason many would
be finally damned. Pie was also much afflicted at the
slothfulness and tepidity of many, in not making use of
these so efficacious means, for their soul's benefit and per-
fection. In this regard I will imagine myself to be also
one of those that so afflicted my Saviour by my tepidiiies,
not making that estimation which I ought of His bitter
Passion and death, for which I will also afflict myself, and
be grieved with Him, beseeching Him that He will take
from me that which may cause Him such pain.
3. The third cause of this sorrow was, the consideration
of all the crosses and afflictions which the elect and just were
to suffer for His sake, all which were then present to Him,
feeling them as if He Himself had endured them, for He
had them united to Him with a love and charity most
cordial, so much so, that whoever touched the least of
them touched " the apple of " His " eye," (8) for they were
far nearer united to His heart than is the apple of the eye
to the eye. There He felt the afflictions of the apostles
and martyrs, the persecutions of the doctors and ministers
of the gospel, the temptations suffered by confessors and
virgins, the sorrows and discomforts of the just afflicted.
He had likewise before His eyes my tribulations and
temptations, my fears and sorrows, for which He was
(8) Zach. ii. 8.
214 MEDITATION XX.
afflicted, taking compassion on me, and desiring by this
affection of compassion to endure that which I endure,
thus obliging me, with the same affection of compassion,
to suffer that which He has suffered.
Colloquy. — 0 most pious and most clement Jesus,
what is this that Thou dost to grieve and afflict Thy-
self ? Art not Thou content with the consideration of
Thine own pains, but that Thou wilt also afflict Thyself
for those of others, as much as for Thine own ? It
had been enough, dear Lord, that Thou hadst been
sorry for my sins, rejoicing with Thyself, notwith-
standing for the pains that I justly suffer for them,
but because Thy immense charity is without all limits,
it will needs have an inward feeling of my sins, and of
my pains, thereby to deliver me from them. Grant
me, dear Lord, that I may be grieved for Thy suffer-
ings, as Thou art afflicted and grieved for mine, for
indeed Thine are truly mine, inasmuch as Thou hast
suffered them for my sake.
4. To these general causes of our Lord's sorrow, others
which are more particular may be added, which are, the
perditioii of the Hebrew nation, whom He had chosen for
His own people, — together with the extreme ingratitude
which they showed in putting Him to death. Moreover, I
may imagine that our Lord was afflicted by the lively feel-
ing which He had of the defect of different Christian king-
doms from Christianity, who were to forsake and lose the
faith.
5. Also for the damnation and perdition of Judas, \vhom
the Devil had, as it were, violently torn from His college,
imagining with myself that even as a man feels intolerable
pain, when one of the members joined to his body is cut
off, so did our Lord feel in His heart all the subtle causes
and cunning shifts with which Satan cut off or plucked
from His mystical body, any living part or member, and
ON THE SORROW OF CHRIST IN THE GARDEN. 215
til at no less than if he had rent His very bowels, to tear
and pluck from thence him that was lodged in them.
Colloquy. — 0 good Jesus, how dost Thou all at
once and by heaps, endure these kind of torments in
having present before Thy eyes, so many falls of the
just, whom the Devil did as it were trail and draw
after him ! Dear Lord, have, I beseech Thee, com-
passion on me, and do not suffer that I be at any time
separated from Thee. Amen.
6. He was also grieved for the scandal of His disciples^
and for the affliction of His doleful mother^ which He had
present before Him. Finally, that being true which the
Wise man says: — "Qui addit scientiam, addit et laborem"
— " He that addeth knowledge addeth also labour." (9)
Our Lord, then, must needs have redoubled His sorrows
by the great knowledge and lively apprehension of all that
could cause them in Him.
Colloquy. — "0 Deus scientiarum Domine," 0 God
and Lord " of all knowledge,"(10) give me a true
knowledge of Thy sorrows and afflictions, that I may
have a large share in them. Amen.
POINT IV.
Consider that our Lord, being retired from the rest of
His disciples, declared to Peter, James, and John, His
affliction, saying to them with a countenance greatly
changed : — " My soul is sorrowful, even unto death : stay
you here and watch with me." (11)
1. First consider these words of our Lord, together with
their signification. "My soul,'' He says, "is sorrowful,''
with that sorrowfulness which those are wont to endure
that labour in the pangs of death, it being sufficient
to deprive me of my life, were it not that I had reserved
(9) Eccles. i. 18. (10) 1 Reg. ii. (11) Mat. xxvi. 38.
216 MEDITATION XX.
it for a more cruel death, and tliis will last as long as my
life lasts, without any intermission or release at all, even
until the instant of my death, and will banish from me all
kind of consolation during the time that I shall yet live in
this mortal life.
Colloquy. — 0 sweet Saviour, how is it that these
words do not pierce my heart, and that they do not
wound it with a mortal wound, beholding Thee to be
afflicted with a mortal heaviness, by my occasion ? O
most holy Virgin, if thou shouldst have understood
these words, what a sword of grief would have pierced
thy soul, which was so united with the soul of thy
son, thus overwhelmed with grief. 0 mortal sin, how
extremely heavy art thou, since thou causest in our
Lord Jesus so mortal a heaviness !
2. Secondly, the motives that moved our Lord to use
this speech to His apostles, are to be considered. — i. The
one was, that this His sorrow being interior, it -vvas neces-
sary that He should manifest exteriorly how grievous was
its weight and burden, that we may thereby know how
much He endured for us, acknowledge the benefit, and our
obligation to Him, and animate ourselves to imitate Him
in the same. So being afterwards upon the cross. He
said: — " Sitio" — "I thirst," to declare by this the secret
and inward labours and afflictions He endured for our
sakes. — iii. The other motive was, to show that He was
man, and that He submitted Himself to fears and sorrows
as man, comforting Himself with His well-beloved disci-
ples, in discovering to them His afflictions, that they might
have compassion of Him, and comfort Him as man ; and
therefore He said to them: — "Vigilatemecum" — *' Watch
with me," and keep me company.
Colloquy. — 0 comfort of the discomforted ! who
has reduced Thee to this state, to beg comfort of
ON THE SORROW OF CHRIST IN THE GARDEN. 217
Thine own creatures ? Mj sins have done this, and
the desire which Thou hast to procure me comfort,
which Thou hast purchased with the price of Thine
own discomforts.
I may also from hence gather, that it is not against the
perfection of patience, for any one to recount His discom-
forts to his confessor or spiritual father, and to his faith-
ful friends, w^ho can comfort him in Christ with true
comfort.
3. Consider for what reason our Lord declared this His
sorrow and afSiction to those three apostles^ rather than to
the rest, which was, in order that those who had been
witnesses of the glory which He had in His Transfiguration,
might also testify the sorrow and agony which He endured
in His Passion, and that, comparing the one with the other,
they might acknowledge and witness to the world how
much we are bound to Him, who, for the love of us de-
prived His body of such glory, and now afflicted it with so
violent an agony; — moreover, to make us understand, that
if God imparts consolations to His elect during this life, it
is to prepare and to encourage them to great labours and
crosses, — and that if it be reputed a favour to be with our
Lord in the mount Thabor, beholding Him glorified, and
there participating in the joys of His glory, it is to be
deemed no less a favour to be with the same Christ in the
garden, to see Him there sad and afflicted, and to partici-
pate in His sorrows and afflictions, and that this favour is
not communicated to all, but only to such as are His pecu-
liar favourites.
Colloquy. — I believe it to be so, my sweet Saviour,
and desire the same thing at Thy hands, beseeching
Thee to show me so much favour, as that I may be
one of that " Httle flock," to whom Thou impartest
Thy afflictions, and a most sensible and tender feeling
of them. Amen.
218
MEDITATION XXI.
MEDITATION XXI.
ON THE PRAYER THAT OUK LOBO MADE IN THE GASDEX.
POINT I.
Our Lord Jesus being sorrowful and grievously afflict-
ed, as we have said, and perceiving that His apostles were
heavy also, He counselled them to pray, saying to them:
" Watch ye^ and pray, that ye C7iter not into temptation ;'' (l)
and taking the same counsel for Himself, He retired from
them about a stone's throw.
1. Our Lord here teaches us, both by His word and ex-
ample, that the remedy of our afflictions is not to speak of
them, and to tell them to men, who are not able to afford us
any inward comfort, but to open them to God in holy
prayer, to whom we ought to have recourse as to our
principal and chief comforter, who is able either to take
quite away or else to moderate our sorrows, according as
shall be most expedient for us. (2) I will, therefore, learn
by this example in my afflictions, not to put my chief con-
solation in man, nor immoderately to seek after earthly
consolations, but first and principally, as the apostle St.
James says, (3) to crave it at God's hands, and to expect it
from Him, after the example of the prophet David, who
said: — " My soul refused to be comforted, I remembered
God, and was delighted." (4)
2. Our Lord also by this admonishes us, that prayer is
a most assured remedy against imminent perils and tempta-
tions, and that, therefore, when we are closest beset and
environed with them, then ought we most of all to pray
(1) Mat. xxvi. 41; Lnc. xxii. 41.
(2) S. Tho. 3, p. q. xxi. per toram maxime art. 4.
(3) Jac. V. 13. . (4) Fsal. Ixxvi. 4.
ON THE PRAYER OF OUR LORD IK THE GARDEN. 219
with the greatest fervour. Our Lord does not say, " pray-
that you be not tempted,^' but " pray that ye enter not into
temptation,'' and that so you be not overwhelmed and
drowned in it, for it is often requisite that we should be
tempted and afflicted, but prayer hinders us from fainting
under it, or else helps us so as to rise again, if by frailty we
have fallen, being assisted by the grace which God will
give us to this end, lest we should utterly perish in
them ; and, therefore, as temptations are very ordinary and
daily, I will devoutly recite the last petition of our Lord's
prayer: — "Et ne nos inducas in tentationem, sed libera
nos a malo" — " And lead us not into temptation, but de-
liver us from evil. Amen."
3. This word: — " Vigilate mecum^'' — ^^ Watch ye with
me," that is, in my company, and in the same manner that
I watch, in imitation of me, — gives us to understand,
that He watches with those that watch^ and prays with
those that pray; those, likewise, that watch and pray do
the same with Him, they having Him for their master,
their companion, and coadjutor; being, therefore, in such
good company, how can I do otherwise than take pleasure
in praying?
Colloquy. — Assist me, 0 most sweet Jesus, to watch
always with Thee, by employing the day in labour,
and the night in prayer, spending both day and night
in obeying Him, who has always watched, prayed, and
laboured for the love of me. Amen.
4. Consider that act of mortification which our Lord
practised in retiring from the company of His apostles, to
make His prayer, for in great sorrows and afflictions nature
desires to be in the company of friends, in order to receive
consolation from them; but our Lord overcame that incli-
nation by His spiritual strength, which thing the Evangelist
220 MEDITATION XXI.
well notes in saying: — " Et ipse avulsus est ab eis, quantum
jactus est lapidis" — " And He was withdrawn" or pluck-
ed "away from them a stone's throw;" (5) that is, He
overcame by the force of the spirit that inclination which
according to the flesh He had to remain with those persons
whom naturally He loved best, separating Himself from
them to pray apart, that so His prayer might be the more
attentive.
Colloquy, — 0 my God, grant me that I may wean
myself from the milk, and pluck myself away from the
breast of human consolations, so that I may apply
myself wholly to prayer, there to know Thy holy will,
and to put it in execution. Amen.
POINT II.
Our Lord being come to the place of prayer, He kneeled
down, and fell prostrate with His face upon the earth,
where remaining in that manner. He said: — " My Father,
if it be possible, let this chalice pass from me. Nevertheless,
not as I willy but as Thou wiW (6) As if He had said:
" Father, if it be a thing that may be done without violat-
ing the decree of Thy justice, that the cup of my Passion
may pass me Avithout drinking it, grant it me, I beseech
Thee; yet, nevertheless, do not that which my natural
will, following her own inclination, wills, but that which
shall please Thee best, for I will prefer Thy will before my
own."
Colloquy. — 0 profound prayer ! 0 excellent resig-
nation ! 0 master of prayer and of obedience : what
high lessons dost Thou dictate to me of these two
virtues ! open, I beseech Thee, my eyes, that I may
see them, and my ears to understand and accomplish
them. Amen.
(5) Luc. xxii. 41. (6) Mat. xxvi. 39.
ON THE PRATER OF OUR LORD IN THE GARDEN. 221
1. There are four things very remarkable in this prayer
which I Avill examine for my spiritual profit.
i. That it was a prayer made apart and retired from
j^tompani/, taking away all occasions of diverting His mind
from speaking with God, *' alone with Him alone," sur-
mounting the difficulties of natural propensity, as we have
said a little before.
ii. The second is, a profound reverence and humility, both
interior and exterior, which proceeded from the most
excellent esteem which our Lord Jesus had of the divine
majesty, and from the knowledge of the baseness of His
humanity, as He was a creature, and of the necessity in
which He was; for that at other times when He prayed
He stood upon His feet, but now at this time, being in
great affliction of spirit, He prayed upon His knees, His
face prostrate upon the earth.
iii. The third was, a great confidence and love, which He
declared in this word: — "My Father," — for at other times
when He prayed He called Him simply " Father," but at
this time He adds " My Father," giving signs and argu-
ments of augmenting the confidence and love, by which He
was His Father, after a particular and singular manner,
namely, not by adoption, but by nature.
iv. A great abnegation of His own will, with a resigna-
tion to the divine will, for as the pains were terrible, and
the natural inclination to avoid them very strong, as also
the internal agony extreme and excessive, to resign Him-
self at this time to that which God should dispose con-
cerning Him, against His own inclination, was certainly an
act of heroic virtue.
Considering all this, I ought to confound myself for
Hie want of these virtues, and to beseech our Lord Jesus
that He would vouchsafe to impart them to me, and when
I shall at any time find myself in any affliction whatsoever,
222 MEDITATION XXI.
I will also repeat the same prayer, and that, if it were
possible, with the same spirit with which our Lord utter-
ed it, saying: — "O Father, if it be possible, remove from
me this bitter chalice, which so afflicts me; nevertheless,
do not in this my will, but rather do Thine own."
2. There is another thing worth noting in this prayer
of our Lord, namely, that it was long, for we must not
think that it lasted no longer than whilst He uttered those
short words, but that it endured, at the least, the space of
an hour, as may be gathered by that which He said to St.
Peter:—" What, could you not watch one hour with me?"
(7) Our Lord spent all that time in thinking on those
things which might cause in Him a reverence, a confidence,
a love, and resignation, together with other affections
which He exercised in this His prayer. He also caused to
pass through His memory every parcel and part of His
chalice, resigning Himself in all to the will of His Father,
saying: — "Father, if it be possible, let this chalice" of
grief and agony " pass from me; nevertheless, not as I will,
but as Thou wilt ;" let this chalice of my apprehension
pass, let this chalice of my scourging pass, and so of the
rest, nevertheless, in all this let not my will be done, " but
Thine."
3. It is also probable, that during this hour's space He
said this prayer in these other senses also, which are related
by holy saints, as in that which St. Catherine of Sienna
knew by revelation, namely, that our Lord Jesus, desirous
to suffer for the absolute accomplishing of the redemption
of the world, requested that if it were possible this drink
of His chalice might speedily pass and be drunk off. In
this request He was heard, for that within a few hours
after the process of His Passion was concluded ; and He
(7) Mat. xxvi. 40.
ON THE PRAYER OF OUR LORD IN THE GARDEN. 223
might also make it in other senses, as we shall speak of by
and by.
In imitation, therefore, of this, I will employ a whole
hour or more in retired prayer, and that although the
theme or matter of prayer be but some short sentence, yet
the variety of consideration and affections may much en-
large it, as St. Francis did, who spent a whole night in
prayer, not saying any other thing than this: — " Deus
meus et omnia" — "My God and my all;" or as St. Au-
gustine, when he spoke with God by prayer, in these
words only: — " Quis sum ego, et quis estu?" — "Who am
I, O my God, and who art Thou ?"
POINT III.
This first prayer being now ended, our Lord returned to
His disciples, to see whether they watched or no, as He
had enjoined them, and finding them asleep. He awakened
them, and said to them in a sweet manner, but especially
to St. Peter, who vaunted himself to be the most fervent :
— " What, could you not watch one hour with me? watch
ye, and pray, that ye enter not into temptation. The
spirit, indeed, is willing, but the flesh weak. "(8)
1. Ponder upon this point the great charity^ solicitude,
and care which Christ our Lord had of His disciples, seeing
that even in the midst of so great afflictions He interrupted
His own prayer to come to visit and encourage them, and
although He found them fast asleep, yet was He not for all
that angry with them, but gently reprehended them, ad-
monishing them of the danger they were in, repeating that
which He had said to them before, that they should pray,
lest otherwise they entered into temptation, for though
the spirit be prompt, yet if the flesh, which is feeble, be
not assisted by prayer, it will be easily overcome. From
(8) Ibid, 40, 41.
224: MEDITATION XXI.
all this I will gather admonitions and counsels of perfec-
tion, by endeavouring in such a manner to apply myself to
prayer and recollection, that I be not found defective in
the care of those peisons and affairs which are committed
in charge to me, as also not to reprehend over sharply, but
with a gentle spirit, and with loving reasons, those who
offend rather through frailty than wilful malice.
2. Consider in the disciples the slothfalness of men in tlie
affairs of their own salvation^ — a thing, nevertheless, that
our Lord undertook here so seriously, and with such great
care. In the persons of these sleepers I will behold my-
self to sleep and snore in that which is profitable to me,
imagining with myself that I hear our Lord reprehend me
with the same words with which He reprehended His dis •
ciples, saying: — "Sic! non potuistis una hora vigilare
mecum?" — "For shame! canst thou not watch one hour
with me?''
Colloquy. — 0 Lord, how justly do I merit to be
blamed, since I sleep when Thou dost watch, not being
able to watch one hour, no, nor yet half an hour, as I
ought, being carried away and overcome by my frailty,
but, dear Lord, as Thou seest well how feeble my flesh
is, strengthen my feebleness, I beseech Thee, in such
a manner, that I may never be weary of watching in
Thy company. Amen.
3. Consider the difference between the perfect and those
that are imperfect ; for in these heaviness is the cause of
sleep and dejection of mind, and makes prayer irksome
to them, and in discontinuing the same they came easily to
fall into temptation, as the apostles did, who abandoned
our Lord Jesus; but heaviness in the perfect unites and
animates them to prayer, and makes them more prompt irt
it, and the more their sadness increases, so much the more
do they redouble their fervour and devotion in prayer, as
ON THE PEAYER OF OUR LORD IN THE GARDEN. 225
we see it here increased in our Lord, and therefore they
are so far from yielding to temptation, that they gather
more strength and courage to resist it.
Colloquy. — 0 most bountiful God, "non amoveas
orationem, et misericordiam tuam a me" — " Remove
not prayer and Thy mercies from me," and permit
not that I abandon prayer, for if I forsake it not.
Thy mercy will never forsake me.(9)
POINT IV.
Our Lord returned again to prayer, and repeated the
same words as before, but with greater fervour and vehe-
mence, for it is probable that He then used those words
which are in St. Mark: — "Abba Father, all things are
possible to Thee, remove this chalice from me, but not
what I will, but what Thou wilt." (10)
1. Consider here the great affection of confidence and
love, declared as well in the repetition of the word " Abba
Father," as in the confession of His omnipotence, on which
this prayer is founded, praising Him first hefore He would
demand that which He desired, as if He had said: — " Thou
canst not refuse to hear me for want of love, for Thou art
my Father, and twice my Father; neither canst Thou
refuse me for want of power, for all things are possible to
Thee.'' I may also make use of this prayer in my perils
and afflictions, and compose to myself another like this,
saying to Him: —
Colloquy. — " Abba Father, all things are possible
to Thee," deliver me from this temptation which I
endure, grant me this virtue which I demand, succour
me in the calamity into which I have fallen, but yet
let Thy will be done in this, and not mine.
2. Our Lord spent a long while in this prayer, and it is
(9) S. Aug. in Psal. Ixv. 20. (10) Marc. xiy. 26.
Vol.. IV.— 15
226 MEDITATION XXI.
veiy probable tliat during this time He prayed for all
mankind, whose Redeemer He was, desiring on His part,
as Redeemer of all, that all should be saved, and that His
Passion might be profitable to all, and the fruit of such
great pains and torments might not perish. And in this
sense, together with that we have spoken of before, yve
may believe that He uttered those words which w^e have
related, saying: — "Father, all things are possible to
Thee." If it be possible, let not this chalice of my Passion
rest in me alone, but let it pass from me to every man,
that they may all receive the profit of it ; nevertheless, let
" not my will" be done to the prejudice of Thine; and
this petition of our Saviour was very conformable to His
great charity, which request I may also make, beseeching
the eternal Father that the chalice of the Passion of His
Son may be effectually traiisferred from Him to all the
w^orld, submitting, nevertheless, my judgment to His eter-
nal decree and ordination.
In this consideration I may imagine our Lord Jesus as
if He were present, and that He prays His Father that the
chalice of His Passion may pass from Him to me, in com-
municating to me the fruit of it, as I myself also will be-
seech Him that He wdll apply the same to me, sajdng : —
Colloquy. — 0 eternal Father, seeing that Thy Son
Himself has drunk this bitter chalice, which is even to
give life to the whole world, sufficient to a thousand
worlds, show, I beseech Thee, Thy charity and Thy
omnipotence in transferring the fruit and utility of it
to many, to the glory of Him who has drunk it for
them, let it pass to me also, and replenish me with its
bitterness, and with the graces and gifts which He
has obtained by it.
o. To this purpose we may also consider what St.
Matthew reports that our Saviour said in this His second
ON THE PRAYER OF OUR LORD IN THE GARDEN. 227
prayer: — viz.: — " J/y Father, if this chalice may not pass
away, hut I must drink it, Thy will he c?one."(ll) As if
He would saj, " if this cLalice of mj Passion caonot pass
to the elect, and be profitable to them, unless I drink it,
I am well content to drink it, for their sakes.''
Colloquy. — I give Thee humble thanks, most loving
Redeemer, for the estimation that Thou makest of
me, in offering to drink a chalice so bitter for my sake.
It is very necessary, dear Lord, that this chalice pass
first by Thee, that passing by Thee, it lose its bitter-
ness, that so when it passes by me, it may be the
more easy for me to drink. If Thou hadst not drunk
of it first, who is he that would have had the courage
to have drunk of it, but since Thou hast drunk it, who
will not take pleasure in drinking it. Let it pass, let
it pass, dear Lord, from Thee to me, for all afflictions
whatsoever suffered for Thee, will hereafter be most
sweet to me.
POINT V.
Our Lord, having now finished His second prayer,
returned again to His apostles with the same charity and
sweetness as before, and finding them again asleep, He had
compassion on their weakness, and let them alone, and so
returned to make His prayer, '•''the third time repeating
the selfsame words," saying: — "Father, if Thou wilt, remove
this chalice from me; yet not my will, but Thine, be
done."(12) Which prayer was fully as long as the former,
for as the same Evangelist adds : — " Et factus in agonia,
prolixius orabat;'''' ^^ being in an agony, ''^ and an intolerable
anguish of mind, ^'' He prayed the longer.''"' (13)
1. Our Lord, notwithstanding that He knew well that
His apostles were asleep, would nevertheless go visit them,
to declare in this manner the care He had of them : — par-
Ul) Mat. xxYi. 42. (12) Marc, xiv.; Mat. xxvi.44.
(13) Luc. xxii. 43.
228 MEDITATION XXI.
ticularly I will consider tlie great anxiety •whicli our Lord
felt when He saw Himself deprived of all consolation, the
place remote and solitary, — the night obscure. His disciples
heavy with sleep, — His blessed mother absent — His hea-
venly Father seeming to stop His ears, and not to answer
Him, — His divinity and the superior part of His soul giv-
ing full scope to the inferior part to suffer, fulfilling that
which the Psalmist says: — " I looked for one that would
grieve together with me, but there was none; and for one
that would comfort me, and I found none."(14) And it is
likely that He then also used these other words of the
same prophet: — " God, my God look upon me I why hast
Thou forsaken me? My God, I shall cry by day, and
Thou wilt not hear: and by night, and it shall not be
reputed as folly in me. "(15)
2. Hence proceeded the perseverance of our Lord in His
prai/er, without either impatiently complaining that He
was not heard, or through tediousness desisting from
prayer, but on the contrary. He persisted, and repeated
twice or thrice the self-same thing, augmenting by this
His fervour; to instruct me by this number of three,
which signifies perfection and constancy, (16) that I ought
to pray instantly, and with perseverance, without either
complaining that God does not hear me, or that He defers
to grant me my request, nor ought I, on that account, to
cease praying any longer. For if our Lord Jesus Himself,
who merited to have been heard even at the first word,
does not receive any answer, till He had prayed three seve-
ral times, ought I to find fault, or be offended, if I am
made to expect a while, who do not deserve to be heard
at all? Now, if this His deferring and putting off was
not to His detriment, no more will it be to mine ; and if
(14) Psal. Ixviii. 21. (15) Psal. xxi. 2. (16) 2 Cor. xii. 8.
ON THE PRATER OF OUR LORD IN THE GARDEN. 229
I persevere, (17) I shall, without doubt, be heard in a time
that will be most salutary for me, assuring myself, that
though I do not deserve it as a friend, yet I shall obtain
it in the quality of an importunate person.
3. The eternal Father so long deferred to hearken to
the prayer of our Lord Jesus, that Be might make us know
thereby the great necessity we had of the Passion and
death of His Son, seeing He would not give Him any
answer at that time, w^hen He craved so instantly that if
it were possible He might be exempted from the same
Passion, which certainly obliges me so much the more to
love Him, seeing that He so much esteemed my good.
Colloquy. — 0 merciful Father, wherefore dost Thou
love slaves so much, that for their sakes Thou afflictest
Thine own Son ? Wherefore dost Thou seem to be
deaf to His request, refusing to grant Him His desire,
for the sake of those who never accomplish Thy de-
sire ? If Thou fulfillest the will of those that fear
Thee, and dost presently grant them their requests,
why then dost Thou not accomplish the will of Him
that so exceedingly loves Thee ? He crying out
aloud to Thee, why dost Thou not answer, " Here I
am,"(18) what dost Thou require of me ? Thy cha-
rity, 0 my God, together with that of Thy Son, is
the only cause of this, for Thou refusest to hear Him,
and He is as willing not to be heard by Thee, esteeming
more our good than His own life. Grant me, 0 Lord,
this conformity ^to Thy will in whatsoever Thou shalt
ordain ; for, although Thy deferring to hearken to me
may proceed from my fault, yet this delay shall not
be to my loss, by reason of the great love which Thou
bearest to Thy dear Son, to whom be honour and
glory for ever and ever. Amen.
(17) Luc. xi. 8. (18) Is. Iviii. 9.
230 MEDITATION XXII.
MEDITATION XXII.
ON THE APPEARANCE OF THE ANGEL TO CHRIST, AND OF HIS BLOODT SWEAT.
POINT I.
Christ our Lord being in His prayer, ^Hhere appeared to
Him an angel from heaven^ strengthening HimPil)
1. First, consider concerning this point. — i. Who it
was that sent this angel. — ii. What angel it was. — iii.
And in what manner he strengthened and comforted our
Lord.
i. It was the eternal Father that sent him, who, beholding
His Son in such great affliction, and as it were universally
abandoned, and yet for all this not ceasing to persevere in
His prayer; to show His fatherly providence, and care He
had of Him, and that He did not contemn this His prayer,
He sent Him this messenger from heaven, to comfort Him
in His name, even as He had done before, when after His
victory obtained over the Devil in the desert. He sent His
angels to carry Him meat.(2) In which thing He gives us
to understand the fatherly care He has of those that pray,
in sending to them timely consolation, by the means of
some invisible angels, which are His holy inspirations ; and
that if He defer this, it is not because He contemns or
neglects us, but only remits it to some more fit and conve-
nient time.
Colloquy. — 0 heavenly Father, I give Thee humble
thanks for the care Thou hadst in sending consolation
to Thy discomforted Son, by whom, I beseech Thee,
that Thou forsake me not in ray afflictions, but that
Thou vouchsafe to send me in due time such strength
(1) Luc. xxii. 43. (2) Mat. iv. 11.
ON THE BLOODY SWEAT OF JESUS CHltlST. 231
and consolation, as shall be requisite to bear and sup-
port them. Amen.
ii. As for the angel, it is probable that it was the angel
Gabriel, who had the charge of the mystery of the Word
Incarnate, (3) not in quality of an angel keeper, but as
minister and executor of that which concerned the mystery
of the redemption; and although there came but one angel
alone, which was sufficient for the proposed end, — namely,
for the comforting of our Lord Jesus; yet if it had been
needful to have had " twelve legions of angels," His prayer
was of force to have obtained them of His Father, as He
Himself not long after insinuated. This thing represents
to us that the office of angels is to assist those that pray,
to comfort and encourage them, and to present their pray_
ers to Almighty God, and to bring back to us His favour
in return; besides that by our prayer we, as it were,
oblige even all of them, if need be, to come to succour
and assist us.
iii. The angel, therefore, presenting himself in a visible
form before our Lord, made his speech to Him very respect-
fully, and with a countenance full of compassion, alleging
reasons sufficient to comfort Him and to fortify Him in His
affliction: as, that it was the will and the decree of the Eter-
nal Father that He should die, and drink of that chalice : that
it was necessary for the salvation of the whole world: — that
Ity this the just detained in Limbo might be released, that
heaven might be repeopled, and that all prophecies might
be fulfilled ; telling Him besides, that His pains should
jiot endure long, but that they should be presently
seconded with the glory of the Resurrection, and with the
eternal rest and repose of His flesh. These reasons
amongst many others, might the angel allege, all wliich
our Lord hearkened to very humbly, testifying, that as
(3) S. Tho. 1, p. q. cxiii. art. 4, ad. 1.
232 MEDITATION XXII.
man, He stood in need of the consolation of His own crea-
tures; and although He knew well all that the angel did,
or could say to Him, yet He took pleasure in hearing him,
and received comfort and strength from his discourse.
Colloquy. — 0 my sweet Saviour, how comes it to pass
that Thou, who art the consolation and the fortitude
of angels, hast reduced Thyself to that necessity, as
to be comforted of them ? This is, no doubt, an act
of Thy charity, for which I infinitely thank Thee,
and humbly beseech Thee to assist me, that I may
ever benefit from such consolations and admonitions,
which either my good angel-guardian, or Thou Thy-
self, who art the Angel of the great Counsel, shalt at
any time impart to me.
2. I will also, from this example, learn limnhly to submit
myself to receive consolations from whomsoever it he, though
far inferior to me in wisdom and discretion, even though I
shall know before much more than he can tell me; for it
happens many times that God comforts great ones by
the means of little ones, and gives by them a, new feeling
and understanding of those truths which before they had
studied and contemplated. This thing likewise admonishes
me, that I should endeavour, in my crosses and afflictions,
to collect reasons of comfort, rather divine and heavenly,
than human and earthly, and also give ear to those which
the Holy Ghost, the common Comforter of all, is wont to
inspire into the hearts of such as are afSicted.
POINT II.
Our Lord having heard the reasons of the angel, fell into
such "an agony, that He prayed *' longer'' than He had
done before, "and Eis sweat became as drops yf blood trick-
ling down upon the ground. ''\^)
Upon this most touching point consider the causes of
(4) Luc. xxii. 43.
ON THE BLOODY SWEAT OF JESUS CHRIST. 233
His S2veat, so extraordinary and prodigious, which express-
ed the greatness of the internal affliction that the most
blessed soul of our Lord then endured.
1. Consider, therefore, to this effect, how the^^e arose
within Him a terrible combat between fear^ dread of death,
and horror of torments on the one side, and zeal for the
glory of God, and of man^s salvation on the other: the
imagination, by a lively apprehension of excruciating pains,
did, as it were, waken and stir up the passions of fear,
grief, and inward anguish; but reason approving and
admitting of death for the motives before alleged, revived
and quickened the affections of zeal and love, making resis-
tance to their contrary passions. In this combat the
agony was so great, that the very blood burst forth, and
dispersed itself in a sweat over all His body in such abun-
dance, that it ran down to the ground.
Colloquy. — 0 worthy champion, what need hadst
Thou thus to strive against fears and griefs, with such
a zeal, seeing that all these are subject to Thy will ?
Is it perhaps to make a trial beforehand, and to dis-
pose Thyself to the combat, which is in preparation
for Thee, by those cruel murderers and tormentors ?
Or wilt Thou with Thy mind and imagination run the
race of Thy approaching Passion, before Thou dost
really enter into it ? Or is it to give me an example
to wrestle and fight against my passions, resisting them
courageously, even to the shedding of my blood, for
the conquering and overcoming them ? Howsoever it
be, I give Thee humble thanks for the same, even from
the bottom of my heart, and beseech Thee that Thou
wilt vouchsafe to prevent me with Thy grace, so that
I may wrestle courageously with them. Amen.
The manner of combating against my passions, in imitation
of our Lord Jesus in this place, ought to be by setting dis-
tinctly and particularly before my eyes every thing that
234 MEDITATION XXII.
either causes fear or dismay in tlie way of virtue, and in
accomplisliing the will of God, whether it be the apprehen-
sion of poverty, or disgrace, of any pain, or infirmity, or
whatsoever other like difficulty, and to fight valiantly
against them all, in labouring to reduce them to the rule
of reason through a fervent zeal for the glory of God, and
of my own salvation, and to submit all my desires to the
will of God, opposing myself against my inclinations, with
a holy indignation conceived against them, even to the
shedding of my blood in this holy combat.
2. Consider, secondly, the great excess of our Samour^s
love, and the liberality He sJiowed in shedding His hlood so
willingly, for us, for which cause He is compared, in the
book of Canticles, to a myrrh tree, (5) which first, by the
pores, distils the gum called myrrh, and then afterwards,
being punctured, or burned, gives forth greater abun-
dance. For even so our Lord would not stay until the
cruel tormentors drew from Him His blood with whips,
thorns, and nails, but chose rather that His own imagina-
tion and holy zeal should serve Him for executioners, by
so lively a representation of those cruel torments which He
was shortly to suffer in every part of His body; so that
that alone sufficed to make Him sweat blood from His
head, His face. His shoulders, His breast, and from the rest
of His body. Insomuch that He then endured spiritually,
and all at once, that which afterwards He was to suffer at
divers times, no otherwise than if in spirit He had been
taken, whipped, crowned with thorns, crucified, drenched
with gall, and tormented with the pangs of death ; to show
thereby that He was more desirous to shed His blood for
our good, than these blood-hounds were to draw it from
Him to torment Him.
Colloquy. — 0 most blessed myrrh tree, who, before
.. (5) Cant. V. 13.
ON THE BLOODY SWEAT OF JESUS CHRIST. 235
Thou art either pealed or punctured, dost of Thyself
sweat myrrh, from the pores of Thy sacred body, I
give Thee most humble thanks for this Thy liberal
love, and so loving a liberality, which here Thou hast
manifested to me ; it had been enough, dear Lord, to
have been tormented once only, but Thy great charity
will show itself so liberal, to render thereby our re*
demption the more abundant, and the example Thou
givest us to suffer more effectual. Oh that I could
imitate Thee by making a "bundle of" this " choice
myrrh," and placing it " between my breasts," (6) that
pondering with compassion, the bitterness which there
Thou sutferedst, my hands might distil most approved
and most chosen myrrh, chastising my flesh with pen-
ances, as Thou afflictedst Thine. Assist me, therefore,
my best beloved, with Thy holy grace, stoutly to ac-
compHsh this my desire.
3. The third cause of this sweat was, to declare the lively
and tender feeling He had of our sins, and of the mortal
wounds which the whole mystical body of His Church
receives by them, for the remedy of which He would, as
our head, drink of the medicine of this inward " agony,"
with such a vehemency as caused Him even to sweat
blood from every part of His natural body. And as sins
are purged and pardoned by means of tears proceeding
from the same sorrow, His sorrow was so excessive, that it
made Him not only shed tears from His eyes like big
water-drops, but also poured out from all the pores of His
body " drops of blood," and that in such abundance, that
the very " ground" was wet with it.
Colloquy. — 0 blood most precious, shed for my sins
with infinite love, and with unspeakable pain ! Oh
that I had been that earth on which it fell, that being
washed in such a bath, I might have remained clean
(6) Cant. i. 12, and v. 15.
236 MEDITATION XXII.
and sanctified ! Wash me, good Jesus, with this blood,
applj to me one only drop, for one alone is sufficient
for my salvation. What do I say ? — for my salvation?
— there needs bat one drop to save the whole world,
and why then, my sweet Saviour, dost Thou shed so
many ? 0 unmeasurable love ! why do not I love
Thee likewise without measure? Oh that all my
members, and every particle of my body, were con-
verted into tongues to praise Thy mercies, and into
eyes, to bewail my sins with tears of blood.
4. The fourth cause was, to manifest the lively feeling He
had of those afflictions and torments, which the mystical
body of His elect were to endure, whose crosses and per-
secutions wounded liim so sore, that from mere compassion
for them, He sweated blood; and so, as St. Laurence Jus-
tinian says, (7) He was then spiritually stoned with St.
Stephen, crucified with St. Peter, racked with St. Andrew,
flayed with St. Bartholomew, broiled on the gridiron with
St. Lawrence, and devoured by wild beasts with St. Igna-
tius ; in short, He suffered in spirit all that His martyrs
afterwards suffered in body, for proof of which He sweated
blood through His own.
Colloquy. — Thou dost merit, 0 Saviour of mankind,
to be infinitely praised, served, and loved by all men,
by reason of this love which Thou hast here manifested
towards them. Oh that I might have given to me
such a lively feeling of Thy pains, that in thinking
only on them, I might sweat blood, for seeing that the
head feels so sensibly the pains of the members, it is
very reasonable that the members likewise should par-
ticipate in the pains of their head.
5 Consider how much this sweat weakened our sweet Re-
deemer ^ Jesus; how He was all alone, having nothing in the
(7) Lib. de Spir. Christ, agon. c. xix. n. 40.
ON THE BLOODY SWEAT OF JESUS CHRIST. 237
world to wipe or dry Him, nor anybody to comfort Him,
only the angel, who was astonished at so strange a specta-
cle, encouraged Him anew, until it was now time to
depart.
Colloquy. — 0 afflicted Jesus, that I had been
present in the garden, to have accompanied Thee
in this agony! Oh that I could have given Thee
my soul and heart, to have served to wipe Thy
sweat with some kind of comfort; permit, dear
Lord, that I may assist in spirit at this Thy tor-
ment, and that I do with true compassion that which
I would then have done to comfort Thee. Amen.
POINT HI.
This conflict and bloody sweat being ended, our Lord
Jesus rose from prayer, " and He cometh the third time"
to His disciples, whom He found again asleep, and waken-
ing them. He said to them: — "Sleep ye now, and take
your rest. It is enough, the hour is come, behold, the
Son of Man shall be betrayed into the hands of sinners.
Else up, let us go. Behold, he that will betray me, is at
hand."(8)
1. Consider here the force and courage which the
humanity of our Saviour received by prayer^ in order to
encounter the pains of His Passion; teaching us, by this
example, the force and efficacy of holy prayer, for the for-
tifying of our feeble flesh, and to give it courage and heart
to set on that which before it fled from and abhorred.
2. The meekness of our Lord, who, seeing Himself in the
midst of such excessive grief, and His disciples so careless
and sleepy, yet was not wrath with them, but taking com-
passion on them, said:-—" Dormite et requiescite'' — " Sleep,
and take your rest."
Colloquy. — 0 good Jesus, how much more need
(8) Marc. xiv. 41.
238 MEDITATION XXIII.
hast Thou to refresh and rest Thyself than they ; ne-
vertheless, like a tender Father, Thou takest to Thyself
the toil and labour, and wilt that Thy children be at
their rest.
3. Some little space after He awakened them, and said to
them: — '■'■ Surgite, ecce qui me tradet prope est" — " Eise
up, let us go. Behold, he that will betray me is at hand."
As it were sweetly reprehending them in these words:
*' You who are my friends sleep, and my enemies watch ;"
which thing ought to cause confusion in me, to see how
the wicked are more diligent to persecute and offend Jesus
Christ, than I am to serve Him, nevertheless, trn sting in
the power and virtue of our Lord, I will awake with the
disciples, and will accompany Him in His afflictions, offer-
ing myself promptly to endure them all for the love of
Him.
MEDITATION XXIII.
APPLICATION OF THE INTERIOR SENSES OF THE SOUL TO THE BLOOD WHICH
OUR SAVIOUR SHED IN THE GARDEN.
Presupposing that which has been already said concern-
ing this manner of prayer by application of the senses, this
meditation will serve for any other time that our Lord
shed His precious blood during the time of His Passion, as
also for that which He began to shed at His circumcision.
POINT I.
Behold first, with the inward sight of the soul, the
blood which our Lord Jesus sheds, pondering — who it is
that sheds it, — whi/ He sheds it, — in what manner^ — and
with what affection.
1. It is God that sheds it for my sins, — with infinite love
and excessive pain, — accompanied with contempt and dis-
ON THE BLOODY SWEAT OF JESUS CHRIST. 239
grace; — and it flows forth adorned with the lively colours
of His virtues, humility, patience, and charity. Hence
I will draw affections of admiration, of love, of thanks-
giving, and of imitation in this manner:-^—
Colloquy. — What ! Is it possible that a God of
such an infinite majesty sheds blood so precious for so
miserable a wretch as I, and that He procures mv
salvation at such great expense, making a medicine of
His own blood for me, a sinner ? 0 blessed be that
unmeasurable bounty ; what praises shall I give Thee,
0 Lord, for such a benefit ? How shall I render Thee
merited thanks ? How shall I love Thee with all my
heart, and how shall I imitate Thy glorious virtues ?
1 purpose by the assistance of Thy holy grace to imi-
tate them, although it be to shed my blood to practise
them.
POINT II.
I will hear icitJi the ears of my soul the voices, cries, and
clamours which resound from this bloody sweat, and from
the practice of so many virtues. — First, I will hear this
hlood that speaks and cries aloud to the eternal Father,
not to demand vengeance, as did the blood of Abel, (1) but
craving pardon and mercy for men ; and obtaining all that
it desires ; for the eternal Father cannot refuse to hearken
graciously to this cry. Hence I will draw great affections
of confidence, to obtain by the means of this precious
blood, pardon for my sins.
2. I will hearken to the cries which our Lord addresses
to me in this Mood, who speaks to me in this manner: —
" Seeing that I give my most precious blood for thy profit,
give me likewise thine, which is most vile, for my service,
resisting sin, and shedding thy blood, if need be, rather
than assent to it."
3. I will likewise hearken to the words that our Lord
(1) Heb. xii. 24.
240 MEDITATION XXIII.
might use in offering up this hlood to His eternal Father
for us. O how willingly would His Father give ear to
them, accepting of the oblation, Avith promise to grant
Him in return whatsoever He should demand of Him.
4. I will give ear to the sighings and groanings of our
Saviour, and to the noise that this hlood made when it ran
trickling and streaming down from Him; heartily compas-
sionating Him in sorrows and bitter pains, and feeling
them in myself as if they were mine, bewailing my sins
which have been the cause of them.
POINT III.
1. I will with the interior sense smell the fragrance and
most sweet odour of this hlood, which ascends to the eternal
Father, appeasing by its sweetness His wrath and indigna-
tion, far better than did the bloody sacrifices of beasts,
which were offered to Him by Noah. (2) O how sweet
did that smell to Him which He saw shed with such
flames of love, and which His Son offered to Him in sacri-
fice and oblation for our sins, delivering up Himself, as
the apostle says, for us an oblation and sacrifice to God,
in "an odour of sweetness."(3) Consider, likewise, how
pleasing a scent this blood has when we oflTer it to Him in
the sacrifice of the mass; drawing from the whole great
affections of love and confidence.
2. I am besides to smell the fragrance of those odori-
ferous virtues, that accompany this effusion of the blood of
our Lord Jesus, by the sweet odour of which I w^ill en-
courage my heart to the imitation of them, by running
after our Lord to overtake Him in these virtues, ponder-
ing that humility, patience, and obedience, being dyed in
my blood mingled with the blood of our Blessed Saviour,
on account of the resemblance they have with those vir-
(2) Gen. viii. 20. (3) Ephes. v. 2.
ON THE BLOODY SWEAT OF JESUS CHRIST. 241
tues of His Son, are most sweet and agreeable to the eter-
nal Father, which consideration will animate me to the
practice of them with great fervour,
POINT IV.
With the interior palate of thy soul also taste how
savoury this blood is, together with those virtues which, in
the midst of this sweat, shine and show themselves, be-
holding the gust and contentment that our Lord had in
the superior part of His spirit in shedding this blood, as
also the great pleasure and liking He took in obeying His
€ternal Father for our salvation. Taste, moreover, the
heavenly nectar of this blood, at what time it is drunk in
the Blessed Sacrament of the Altar, exhilarating my soul
with its sweetness, and earnestly desiring ever to be par-
taker of it. Taste also the unspeakable sweetness with
which this blood sweetens all the bitterness of this life
when dipped in it; making a generous resolution to take
it as the sauce to those submissions, humiliations, crosses,
and contempts that shall at any time befal me.
I ought, moreover, to taste the hitter pains and agony,
which our Lord suffered in His sacred flesh, and to feel
them in myself, according to that of S. Paul: — "For let
this mind be in you which was also in Christ Jesus."(4)
Colloquy. — O most sweet Jesus, that I could feel that
which Thou feltest, and taste that which Thou tastedst
when Thou shedst for me Thy most precious blood !
make me, I beseech Thee, to feel it, though it be most
bitter to me, for it having first passed by Thee, I shall
find it most sweet to me.
POINT V.
With the interior touching of the soul, I am to touch
this blood, to kiss it, and to bathe myself in it, that by
(4) Phil. ii. 5.
Vol. IV.— 16.
242 ■> MEDITATION XXIV.
tlie blood of this immaculate lamb, I may become white,
pure, and unspotted. O that I had been the earth which
was bathed with this precious blood! O that my heart
were the reliquary in which this blood had been enclosed.
Colloquy. — 0 blood of Jesus, shed with an infinite
love, inflame me with the love of Him that shed thee
for my sake. 0 blood poured out with excessive sor-
row and contempt, kindle in me a desire to suffer sor-
row and contempt, for the sake of Him who shed
thee. O blood of my Lord, which, in the Sacrament
of the Altar enterest into my breast, let me touch,
handle, taste, and embrace thee, incorporating and
uniting myself to thee ; grant that I may be always
embraced by thee, and united to Him who has given
thee to me, for ever and ever. Amen.
MEDITATION XXIV.
ON JUDAS' COMING WITH THE SOLDIERS TO APPREHEND CHRIST, AND OF THAT
WHICH HAPPENED BEFORE HIS SEIZURE.
POINT I.
Our Lord being in the garden with His eleven apostles,
Judas came thither with a band of soldiers under the con-
duct of their tribune, together with other magistrates
and ancients of the people, accompanied with many officers
and servants of the chief priests and Pharisees, to whom
Judas had given a sign, saying: "Whomsoever I shall
kiss that is He, hold Him fast. And forthwith coming to
Jesus, he said: Hail, Rabbi. And he kissed Him, and
Jesus said to him: Amice ad quid venisti? Friend, where-
to art thou come?" what business has brought thee
hither? "Dost thou betray the Son of Man with a
kiss?"(l)
(1) Mat. xxvi. 48; Marc. xiv. 44; Luc. xxii. 48; Joan, xviii. 3.
ON THE COMING OF JUDAS TO TAKE JESUS. 243
1. First, consider the arts and devices that Satan hy his
instrument Judas invented to seize and lay hold of our Sa-
viour Christ, as well by the violence of many graceless
soldiers, as by cunning and wiliness, in covering and
cloaking his treason with a kiss of peace. Moreover, con-
sider the execrable villany of this traitor, who of an
apostle of our Lord Jesus, made himself the captain and
guide of that hellish crew, and the capital enemies of our
Lord, whom he instructs and counsels what they must do
to bring to pass their designs, and all for the lucre of the
thirty pieces of silver promised him after he should have
accomplished this inhuman treason. Behold the intolera-
ble impudence, which he showed in taking advantage of
the familiarity he had with Christ, and of the knowledge
he had of the place, whither He retired to pray, for a
means to betray Him, by coming and giving Him a kiss of
love, as he was wont to do. This thing shall make me
dread the judgments of Almighty God, and beseech Him
that He forsake me not, lest that my malice transport me
so far, as to draw evil out of good, and convert it to my
utter ruin.
2. Consider the exceeding charity and meekness of Christ
which He here declared many ways : —
i. First, in receiving the kiss of this traitor, though He well
knew this to be the sign and watchward of his treason.
O sweet Jesus, how does it not go against Thee, that this
cursed mouth should kiss Thy divine face? How do not
flames of fire issue thence and quite consume this mis-
creant? But Thy charity will not at this time cast forth
any other fire than that of love, with desire to mollify
this heart so greatly hardened.
Hence I will draw a great confidence in the mercy of
this Lord, that He will not reject the kiss of sinners, who
desire to reconcile themselves to Him, as Mary Magdalen,
244 MEDITATION XXIV,
seeing tliat He does not refuse the kiss of Judas who
betrayed Him.
ii. Secondly, He showed His meekness in calling him
*^ Friend,'* and in dissembling the matter in admitting
his kiss, as if He had been utterly ignorant of his design,
saying to him: *' Amice, ad quid venisti?" — "Friend,
what is the matter?'' as if He would by this have ad-
monished him, saying: " Remember thyself, that thou
hast been heretofore my friend, and that as such one I
have always used thee, desirous even yet at this present
time to make thee of mine enemy, my friend; and of a
feigned friend, a true friend ; if this be the reason of thy
coming hither, I willingly accept it, and freely pardon
thee." O blessed be such a charity, which so gently in-
vites him, who entreats Thee so cruelly.
iii. Our Lord would lovingly reclaim and bring hack
Judas, by manifesting to him that He knew well his pur-
poses and intentions, and for this reason He said to him : —
" Judas osculo filium hominis tradis?" "0 Judas, dost
thou betray the Son of Man wdth a kiss?" As if in great
admiration He had said: — "O Judas, under the sign of
friendship and amity, dost thou declare thyself my mortal
enemy? under a kiss of peace dost thou make upon me so
cruel a war?" Here we may observe that, although He
calls this disciple hy his own name in token of familiarity,
and of the love He bare him, yet He calls Himself by no
other than the common name of " Son of Man," as a mark
of His humility, which He did to try, if by any possible
means He might mollify that obstinate and hard heart,
but, his obduracy was so great, that he profited nothing;
for having given the sign of the kiss, as he had gone a
little before the soldiers to discover Christ, so now he
returned back to finish the treason he had begun.
ON THE COMING OF JUDAS TO TAKE JESUS. 245
POINT II.
Hereupon our Lord Jesus went Himself towards the
soldiers, and asked them: *' Quern quseritis?" Whom seek
you? They answered him : " Jesus of Nazareth.'' They
did not say : We seek Thyself : but Jesus of Nazareth,
because they did not well know Him. " Jesus answered,
I have told you that I am He;" and presently they went
bachvard and fell to the ground^ (2)
1. Our Lord would, in being apprehended, give certain
marks of His omnipotency and divinity, by working two
miracles, — the one to discover the force of His justice, —
the other to manifest the greatness of His mercy,
i. Concerning the first, think upon that magnanimity
and omnipotence of our Lord, who went forth so courage-
ously to meet His enemies, and with one only word cast
them all down to the earth, and Judas himself together with
them ; whence they had never risen again had He not per-
mitted them ; which yet He did to show, as well to Judas
as to the rest, that no frauds nor deceitful arts have any
force against Him, any more than hostile arms and human
powers, and that they could never have taken Him if He
Himself had not been willing. Finally, that if He died, it
was because He freely and willingly delivered Himself up
to death. Hence I will infer, that what has no power
against Jesus, will also have as little against those that
are under His protection. So that I will rejoice in the
omnipotence of my Lord, in which putting my confidence,
I will encounter all sorts of labours.
ii. Consider the force of those words, " Ego sum,'''' — "I am
He,'' which is an exceeding consolation to the good, who
after they have sought Him and called upon Him in
prayer, hear that which He said to His apostles: — "Ego
sum, nolite timere'' — "It is I, fear ye not." (3) That is:
(2) Joan, xviii. 4, 6, 8. (3) Mat. xiv. 27-
246 MEDITATION XXIV.
*' I am your Father, your protector, your remedy, your rest,
your joy, and your comfort ; I am your wisdom, your jus-
tice, your sanctification, and redemption; I am your way,
your truth, and your life.'' "Ego sum qui sum." " Qui
est," &c. — " I am who am." "And by me you shall have
a happy and blessed being, which shall participate in
mine." But on the other side, — to the wicked who seek
after Christ Jesus to injure and offend Him, this word,
" Ego sum," will be terrible and fearful: "I am the omni-
potent who will judge you; (4) I am the God of ven-
geance who will chastise you; I am He who by your own
fault am to be your ruin and perdition." If then this word,
pronounced by the mouth of our Lord Jesus when He
was in such extreme affliction, had the force to overthrow
His enemies to the earth, how much more powerful will
that be which He shall speak when, judging as a king.
He shall say to the wicked: " Ite maledicti" — " Depart
from me ye cursed?'' (5) This, no doubt, will be to them as
a whirlwind, which will not only strike them to the
earth, but will tumble them down headlong into the
deepest pit of hell.
Colloquy. — Wherefore, 0 my soul, seek after Christ
with humility, and thou wilt find Him to thy advan-
tage ; but if with pride thou searchest after Him, or
for any vain intentions, thou wilt find Him to thy loss
and destruction.
2. Consider why this troop of soldiers fell rather hack-
wards than upon their faces, for this was not without mys-
tery, to signify that the fall of the wicked is most perilous,
who neither see where they fall, nor the fearful punish-
ments that are prepared for them; in which they will find
themselves involved, suddenly and unawares, when they
shall least think of it.
(4) Exod. iii. 14. (5) Mat, xxv. 41.
ON THE COMING OF JUDAS TO TAKE JESUS. 247
Colloquy. — Preserve me, 0 my God, from such a
fall, lest I turn back from the good I have done ; or
fall from Thy grace into the pit of sin. I will, sweet
Lord, fall humbly upon my face, acknowledging my
sins and my offences, together with the nothing that
I am, and the dirt, of which I am framed, that after
such a fall I may rise again, to enjoy Thy eternal
glory. Amen.
POINT III.
Our Lord, having given leave to the soldiers to rise up,
He asked them a second time : *'Quem qu^ritis ?'' — " Whom
seek ye?" They answered Him: " Jesum Nazarenum" —
*' We seek Jesus of Nazareth." And then He spake to
them very imperiously, and with authority : " Dixi vobis,
quia ego sum; si ergo me quseritis, sinite hos abire" — "I
have told you that I am He ; if, therefore, ye seek after me,
let these go their way."
1. Consider here the blindness and obstinacy of Judas
and of these wretched soldiers, who having seen this so
manifest a miracle of the divinity and omnipotence of our
Redeemer, Jesus, instead of acknowledging Him to be true
God, and of submitting to Him, were so enchanted by the
Devil, as to persist in their obstinacy; they, however, for
all that, answered Him very pertinently, and to the pur-
pose, viz: that they sought Jesus of Nazareth. The Holy
Ghost declaring by their own mouths, though otherwise
most wicked, that He whom they would take, and put to
death, was Jesus, that is to say, the Saviour of the world,
— a Nazarite, — that is, holy and consecrated to Almighty
God, and flourishing in all heavenly virtues, such as He
ought to be that should save us from death.
Colloquy. — 0 Jesus of Nazareth, if all men knew
Thee, they would seek after Thee, not to put Thee to
death, but to receive life from Thee. I will seek Thee,
248 MEDITATION XXIV.
0 sweet Jesus, that Thou mayest be to me Jesus ; I
will seek Thee, 0 holy Nazarite, that I may become
holy in Thee, and consecrated to Thy service.
2. But above all, ponder the unmeasurahle charity of
our Lord towards those that are His, — the care He has to>
provide for them, and, by His omnipotence, to defend
them; for these words, — " Sinite hos abire" — " Let these
go their way,' ' were so powerful a commandment, and so
efficacious, that His enemies could not possibly withstand
the same, nor yet harm any of His apostles.
Colloquy. — O most loving Jesus, who dost not cease
upon every occasion to express the love Thou bearest
to us. Thou givest to Thy enemies full power against
Thyself, but Thou deprivest them of it in what concerns
Thy friends. Thou loadest the whole burden on Thy
own shoulders, that Thou mayest ease the shoulders
of Thine elect. Serve, 0 my soul, this our Lord with
all thy heart, without whose permission nothing can
hurt Thee, and who is so good, that if thou dost serve
Him diligently, He will not permit anything to harm
thee.
POINT IV.
The apostles perceiving that the soldiers began to lay
hands upon their Lord, demanded of Him if they should
defend themselves; but St. Peter, transported by his
accustomed fervour, not expecting the answer, drew his
sword, and smote the servant of the high priest named
Malchus, "and cut off his right ear. But Jesus answering,
said : Suffer ye thus far ;" (6) and blamed St. Peter's
indiscreet fervour with short and admirable sentences,
mingled with severity and sweetness.
1. The first was: — " Converte gladium tuum in locum
suum,'' — "Put up again thy sword into its place, for all that
(6) Luc. xxii. 49
ON THE COMING OF JUDAS TO TAKE JESUS. 249
take the sword shall perish with the sword.'' (7) That is to
say: " He that shall kill with a spirit of revenge is worthy
of death." In which words we must consider how far off
our Lord will have us to be from this spirit of revenge, in
that which concerns our own particular, since He so
sharply reprehends His disciple that would defend Him,
being thereto induced by this spirit. The mildness also of
our Saviour is here shown, in that He, being in the midst
of so many enemies, who ill-treated Him, yet omitted not
to give lessons of suffering, no otherwise than if He had
been preaching to His disciples.
2. The second reprehension of St. Peter was in these
words : — " The chalice which my Father hath given me shall I
not drink it?''^ (8) In these words we may see with what
kind of eye our Lord beheld the chalice of His Passion,
and what reckoning He made of the drinking of it. He
did not consider it as coming from the hand of His enemies,
but as it was ordained by the will of His eternal Father,
which He so earnestly desired to accomplish, that He was
offended that any one would hinder Him from it; and
although this chalice was very bitter, yet, because it was
given by a Father so wise, and so full of love, this sufficed
for the drinking it, in as willing a manner as if it had
been most sweet and pleasant. With this eye, therefore,
will I look upon all the crosses and tribulations that shall
befal me; and if I chance to feel any interior temptation
or thought that may withhold and divert me from the
drinking of this cup cheerfully and willingly, I will say
to this thought: — " Why wilt thou not that I drink off the
cup that my Father gives me?"
Colloquy. — 0 most loving Father, I here offer my-
self to drink whatsoever it shall please Thee to send
me, and to take such a medicine as Thou shalt pre-
(7) Mat. xxvi. 52. (8) Joan, xviii. 11.
250 MEDITATION XXIV.
scribe me, be it ever so bitter, or ever so distasteful ;
for, being ordained by Thy wisdom and providence, it
will doubtless be very profitable and necessary to me.
3. The third was: — " Thinkest thou that I cannot ask
my Father, and He will give me presently more than twelve
legions of angeW'' for my defence? " How then shall the
Scriptures be fulfilled, that so it must be done?" (9) In
which words He teaches us, that it had been very easy to
Him to defend Himself by the means of prayer, which
would have obtained for Him many more troops of angels
to defend Him than was there of soldiers to apprehend
Him; yet that He would not make any such request of
His Father, in order that the divine decree of His death,
declared in the Holy Scriptures, might be fulfilled.
Colloquy. — 0 good Jesus, I give Thee humble
thanks that Thou didst not demand of Thy Father
that which would have been granted Thee, as being
more mindful of the need we stood in of Thy death,
than of the repose and ease of Thine own person.
4. Hence I will gather two instructions, — the one, of
what force and efficacy prayer is, being made with a confi-
dence in Almighty God, persuading myself that by the
means of it, if so it be necessary, whole legions of angels
shall defend me, and that what the prophet Eliseus said to
his servant is true: " Plures enim nobiscum sunt, quam
cum illis:'' "Fear not, for there are more with us than
with them." (10) The other instruction is, that when I
am certain of the will of God, I ought not to crave of Him
anything that is contrary to it, though otherwise I were
sure to obtain it : for I ought to desire nothing so much as
that His most holy will and decree be accomplished.
(9) Mat, xxvi. 53. (10) 4 Reg. vL 16.
ON THE COMING OF JUDAS TO TAKE JESUS. 251
POINT V.
" And when Re had touched his ear, He healed him.'" (11)
This is the second miracle that our Saviour wrought in
His Passion, of both of which the motives were, the accom-
plishing of the law of true and perfect love, of doing good to
His enemy, and one that sought to do Him so great an
evil, as also to display His mercy, being afflicted to see any
one in distress through His account; finally, lest His ene-
mies should thence take an occasion of molesting or persecut-
ing His disciples, in calumniating them as persons rebel-
lious to the order of justice.
Colloquy. — 0 most sweet Jesus, who being able to
work miracles to defend Thyself, wouldst not use Thy
power, which, notwithstanding Thou didst employ to
the help of him that offended Thee ; impart, I beseech
Thee, to me this spirit of love, which may make me
rigorous to myself, and gentle to my enemies. Amen.
We may also examine the spirit and mystery of this
miracle: for our Saviour, in healing the right ear, signifies
to us that, by the merits of His Passion, He will restore us
again the right ear of our soul, that is, faith and obedience
to all that God reveals and commands. And it is pro-
bable that, inasmuch as the works of our Saviour were all
perfect and complete, giving together with the health of
the body the health of the soul, as we have deduced in the
third part, this Malchus, in receiving this favour at His
hands, amazed at the miracle, and at the omnipotence of
our Lord Jesus, believed in Him, and so was healed also
in his soul; and retiring from among this cursed crew, he
went home to his house, much lamenting the injuries that
were done to a man so holy and so powerful.
Colloquy. — 0 "mutatio dextrge excels! ;" 0 " change
(11) Luc. xxii. 5],
252 MEDITATION XXV.
of the right hand of the most High !" Touch, dear
Lord, the ear of my soul, and heal it entirely, that
imitating the spirit of this servant, I may become a
true Malchus, which signifies a king, serving Thee
royally, with rule and dominion over my passions, for,
to serve Thee, is to reign for ever and ever. Amen.
MEDITATION XXY.
ON TUE APPREHENSION OF CHRIST.
POINT I.
Then did our Lord speak to the " chief priests and ma-
gistrates of the Temple and the ancients that were come
unto Him: Are you come out as it were against a thief
with swords and clubs? When I was daily with you in
the Temple you did not lay hands upon me: but this is
your hour, and the power of darkness." (1)
1. Our most innocent Lord Avas taken and treated as if
He had been a thief, and as to such a one did they. make
towards Him; it being probable that the pagan soldiers
went to apprehend Him.
Colloquy. — O good Jesus, how far off art Thou from
stealing the goods of other men, seeing that Thou
takest pleasure in giving away all Thine own ? If it
be theft to steal men's hearts, and to draw souls
out of the power of Satan, it is true that Thou
art then a thief, who dost call Thyself, "Acce-
lera, spolia, detrahe, Festina prgedari;" *'Take away
the spoils with speed. Quickly take the prey." (2)
Make haste, and steal ; but this stealing is no injury to
any one, but an honour ; it is not a crime worthy of
prison, but it is an act that deserves eternal praise.
Dear Lord, steal my heart, and take it to Thyself, for
(1) Luc xxii. 52. (2) Is. viii. 1.
ON THE APPREHENSION OF CHRIST, 253
this shall not be to take away another man's goods,
for it is truly Thine, and it belongs to Thee, and in
doing this Thou shalt not do anything against the will
of the owner, since I wish to be robbed in this man-
ner.
2. Consider the reproach that our Lord made to this
their outrage in these words : — " / was daiJy with you in the
TempleP As if He had said:—" Is this the payment that
you return me for the continual pains I took in teaching
you, to treat as a thief Him that has always been your
master?"
Colloquy. — 0 heavenly master, we do indeed repay
very ill the instruction and example Thou hast given
us ; pardon, I beseech Thee, our ingratitude, and
take pity on our miseries, considering that however
bad disciples we may be, Thou dost never cease to be
a good master.
3. In these most tender words, — " This is your hour, and
the power of darkness,''^ — our Lord gave all His enemies,
and the Devil, whose ministers they were, power over His
body, to take it and torment it at their own pleasure, and
that not with limitation of reserving Ilis life, as was given
with respect to Job, (3) but with full power to take it
from Him by force of torments. Which ought to move
in me great affections of compassion and grief, beholding
my Lord delivered to such cruel enemies, and that for my
sake.
Colloquy. — I give Thee humble thanks, 0 most lov-
ing Jesus, for this great charity that Thou hast showed
in abandoning and resigning Thy body and Thy life
to the infernal powers for the freeing of my soul. It
is I, it is I, dear Lord, that ought to be delivered into
their hands, for it is I that have sinned ; notwith-
(3) Job i. 12.
254 MEDITATION XXV,
standing this, Thou of Thy charity, to free me from
the fault, dost expose Thyself to this pain. I beseech
Thee, 0 my God, to deliver me from their furies, that
neither in this life, or in the next, I may fall into their
darkness.
POINT II.
Leave being in this manner given by our Saviour, the
whole squadron of soldiers furiously assaulted and laid
hands on Him, and it is to be thought, that -with this their
impetuosity and violent fury, they threw Him down to
the ground, trampling upon His belly, upon His face,
and the rest of His sacred body, treading Him under
their feet with an incredible rage and fury ; — then setting
Him up upon His feet, they beat Him down again with
staves, and at the last, bound and fettered Him. (4) It is
also very probable, that they bound Him by the wrists,
very strait, with great cords, and put a halter about His
neck, insulting and shouting as conquerors do, having
taken their prey, (5) especially when they have desired it
much, and seen themselves oftimes in danger of losing it.
In this fact, consider the heroic virtues of our Lord
with a desire to imitate them, and take compassion of the
torments which He endured.
1. The first virtue was, a most profound humility, since
He who has His seat above all the Cherubim and Sera-
phim, (6) is here under the feet of men, — even of sinful
and abominable men. Oh, what a tender feeling had our
great Lord, beholding Himself thus trampled and trodden
upon, upon which with the great prophet David, He cried
out to His eternal Father in this manner: — " Have mercy
on me, O God, for man hath trodden me underfoot: all
the day he hath afEicted me, fighting against me. My
(4) Joan, xviii. 12. (5) Isa. ix. 3. (6) Is. vi. 2.
ON THE APPREHENSION OF CHRIST. 255
enemies have trodden upon me all the day long: for they
are many that make war against me.'' (7)
Colloquy. — I give Thee thanks, most sweet Jesus,
for this SO profound humility which Thou hast here
showed. It was no doubt a great humihty in Thee, to
prostrate Thyself at the feet of Thine apostles, and of
Judas himself, to wash them ; but that was very httle
in respect of this, where Thou permittest that traitor
Judas, together with his cursed crew, to tread Thee
under their filthy feet. Grant me, 0 most humble
Redeemer, that I may take pleasure in being trodden
upon, and being under the feet of all men, seeing I
have justly deserved to be laid under the feet of Lu-
cifer, and to be trampled upon by the devils in hell.
And here I will consider the difference there is between
sinners and just men; for sinners, in sinning, tread upon
the Son of God, and trample upon His holy law under
their feet, (8) according to the apostle's words to the
Hebrews; whereas the just, as the same apostle says to
the Corinthians, glory and " bear God" (9) in their bodies,
loading their heads and shoulders with His divine law.
Eeflecting therefore with myself upon my life past, I will
bitterly bewail the times that I have trodden under my
feet the Son of God, in contemning His blessed will, to
accomplish my own.
2. Secondly, consider the invincible patience of this
most meek lamb, who endures so many injuries and blows,
Avithout replying so much as a word, or even complain-
ing or making any the least shew or motion of anger
or indignation, however well He beheld the enraged hearts
of His enemies, together with the acclamations and insults
that they made, for having thus caught and entrapped
Him, fulfilling by this what He Himself had long before
(7) Psal. Iv. 2. (8) Hebr. x. 29. (9) 1 Cor. vi. 20.
256 MEDITATION XXV.
spoken by the mouth of David, saying: — "Many calves
have surrounded me; fat bulls have besieged me. They
have opened their mouth against me, as a lion ravening
and roaring," (10)
Colloquy. — 0 most patient lamb, what makest Thou
here compassed about with so many ravenous "wolves"
and cruel lions ? Why dost Thou not open Thy mouth,
and bleat against them ? for by saying only, *' Ego
sum," " It is I," Thou art able to cast them all head-
long to the earth. But, Lord, the time of speaking is
now past, and Thou wilt permit Thyself to be trodden
upon, suffering in silence, to give me that example of
patience ; help me, I beseech Thee, to suifer with si-
lence all the outrages and indignities that shall at any
time befal me. Amen.
3. But above all other virtues, the infinite charity of
our most meek Saviour here shews itself, in giving His
most blessed hands to be so cruelly bound and manacled,
hands which had been ever occupied in doing good, even
to those themselves who now tied them : and although He
could have broken those cords far more easily than Sam-
son broke his, (11) yet He would not do it, but Himself
bound them with the cords of charity, in punishment of
the lewd liberty and unrestrained dissolution of our hands ;
as also to deliver us thereby from that prison, into which
we have deserved to be cast, bound and fettered hand and
foot. Then was fulfilled that which He Himself had
spoken by the prophet David: — "The cords of sinners
have encompassed me: but I have not forgotten Thy law.''
(12) And what is this law, but that of charity, which
our Lord Jesus did not forget, — loving sinners even when
He Himself was bound by them, and desiring to draw and
tie them to Himself, as the prophet says, " with the cords
of Adam, with the bands of love?" (13)
(10) Psal. xx.i. 13. (11) Judic. xv. 9. (12) Psal. cxviii. 61.
(13) Ose. xi. 4.
ON THE APPREHENSION OF CHRIST. 257
Colloquy. — 0 most beloved and most loving Jesus !
Who had been able to have bound Thy hands, if Thy
love had not first tied them ? 0 most powerful and
most liberal hands, which came but even now from
distributing the bread of heaven to Thy family, and
who were never bound when it was question of doing
good to men, wherefore do you suifer yourselves to be
bound with so great cruelty ? 0 devilish presumption
of men, who so ignominiously bind the hands of Al-
mighty God. Permit not, dear Lord, that by my
sins and ingratitude I bind Thy hands, and so hinder
Thee from doing me good ; on the contrary, I beseech
Thee that Thou will bind my hands from committing
even the least fault, and loosen them only to the exer-
cise of all sorts of virtues. Amen.
POINT III.
" Then the disciples all leaving Him fied?'' (14)
1. First, consider in the disciples, the co-rardice and
fear that possessed them; behold, how those who very
lately had received so many favours, heard such whole-
some counsels, and beheld so many miracles; who had
vaunted that they were ready to die at His feet, — niw,
forgetting all this, were scandalized to see Him taken.
Behold, how they forsake Him, and fly from Him, and
that not only in body, but also in spirit, either quite los-
ing their faith, or at least greatly staggering in it. Those
feet that had just been washed at the last supper by the
hands of Jesus, were now fouled and dirtied with the
fault of ohis shameful flight; those hearts that had been
fortified with the precious body and blood of Jesus Christ,
now lost their strength through the fear of losing their
lives; — the faith that had been so well rooted by the sight
of so many miracles, was now obscured within the ^oggy
mist that the fear of persecution had raised ; all which
(14) Mat. xxvi. 56.
Vol. IV.— 17
258 MEDITATION XXV.
teaches me how little trust is to be put in man, whose
property and condition is to accompany his friend during
his life, and at his death to leave him ; to follow him in
time of prosperity, and to abandon him in his adversity.
In the person of these disciples, I Avill consider myself who
brag and presume in time of peace, but finding myself in
war or contradiction, take my flight: who follow my
Saviour as long as He gives me bread and cherishes me,
but when it is question of drinking the cup of the Pas-
sion, or when I am afflicted, I retire and shrink away
from Him, quite forgetting all the favours He has done
me, as if I had never received them.
Colloquy. — 0 my sweet Saviour, deliver me, I be-
seech Thee, from committing such a scandal and so
base a cowardice, and do not abandon me in time of
temptation ; for if Thou protectest me, I shall never
forsake Thee.
2. Secondly, consider, on the part of our Saviour, the
extreme grief He had to see Wis fiock dispersed and scan-
dalized. Himself remaining alone, abandoned by all His
friends. Then might He well have said with the prophet
David: — "Thou hast put away my acquaintance far from
me, they have set me an abomination to themselves. I
was delivered up and came not forth, my eyes languished
through poverty."(15)
Colloquy. — 0 my well-beloved, that I had been so
happy as to have accompanied Thee at that time, and
so to have been Thy companion in prison, that the
same cords might have bound Thy hands and mine ;
this had been a great honour to me, and God forbid
that I should ever be so senseless, as to hold Him for
an abomination, who is all my comfort and sanctifi-
cation.
(15) Psal. Ixxxvii. 9.
259
(4.)-MEDITATI0NS UPON THE MYSTERIES OF THE
PASSION CONCERNING SUCH THLNGS AS
HAPPENED ON THE NIGHT OF OUR LORD'S
APPREHENSION.
1. For the ground and foundation of the ensuing medita-
tions, I will consider that our Lord, to endure the greater
ignominies in His Passion, would be presented before four
judgment seats or tribunals, composed of persons the best
qualified that were in Jerusalem, of which two were eccle-
siastical and tivo secular. (1)
i. The first tribunal was of Annas, prince and cliief of
the scribes and doctors of the law, whose custom was to
assemble a council of seventy elders, for the discussion of
causes and questions that concerned doctrine, preached and
taught according to the Scriptures. — ii. The second was of
Gaiphas, the bishop and high priest, with whom were
joined the other bishops, priests, and Pharisees, who were
the Religious men of those times, to determine points of
religion; and this wr.s the ecclesiastical tribunal of the
lawful judge of that time. — iii. The third was of Pilate,
judge and president of Judea, to whose tribunal the ser-
geants, clerks, and other ministers of justice, as the man-
ner was, repaired. — iv. The fourth was of Herod, king of
Galilee, who was accompanied by courtiers and a great
guard of soldiers. Before these four tribunals and coun-
cils was our Lord presented, and was contemptuously
treated in all of them, so that He was scoffed at and des-
(1) Baron. Tom. 1, anno. 30 et 34, Christi.
260 MEDITATION XXV.
pised by all those of Jerusalem, the best qualified in learn-
ing, religion, justice, law, and nobility.
2. j^nd so He, who was the most eminent master in all
sciences, would be despised by wise men and professors of
sciences ; — He that was the chief priest, and the pattern of
all religion and of all sanctity, was contemned by priests,
and even by those who professed sanctity; — He that was
the most just judge of the quick and the dead, was scorned
and mocked by judges and ministers of justice; and He
that was the King of kings and Lord of lords, was trampled
on by ki ngs and courtiers, and all their troops of soldiers ;
to say nothing of the multitude of the common people,
who co-operated with the rest in these contempts and in-
dignities. His divine majesty permitting all this, to show
us thereby an example of humility and patience, as also
for the consolation of such as shall be despised in this
world, by whatever persons; and lastly, for other ends
which will be examined in the meditations following.
Here, by the way, it is to be observed, that I suppose
the first interrogatory, or propounding of questions to our
Saviour, when He received the blow on the face, to have
been in Jie house of Annas, according to the opinion of
many doctors, and so I follow the order of St. John's nar-
ration. Besides, I make a meditation of St. Peter's three
denials, without respect to any order of places, whether he
made them all in the house of Caiphas, or whether the
two last only were made there, and the first in the house
of Annas, as St. John seems to se. them down; since as
far as regards the subject or matter of these meditations,
it does not much signify whether these things happened in
one place or in another.
ON OUR lord's presentation before annas. 261
MEDITATION XXVI.
ON THE SUFFERINGS THAT OUR LORD ENDURED FROM THE GARDEN TO THE
HOUSE OF ANNAS, AND THAT WHICH HAPPENED TO HIM IN
THE SAME HOUSE.
point I.
The band of soldiers with their tribune, and the officers
of the Jews, as soon as they had taken Jesus, " led Him
away to Annas, for he was father-in-law to Caiphas, who
was the high priest of that year.''(l)
1. Concerning this injury, consider the labours that our
Lord endured all that long way.
i. First, great were the pains He suffered in being
cruelly forced onward hy His enemies^ who dragged Him
by the cords with which He was bound, striking and
compelling Him to hasten His pace, so that He stumbled
many tiraes, and fell on His knees, as it chances to those
who have no means to help themselves, either with arms or
hands, but are yet forced to go a great pace. And now
our Lord might call to mind the last time that He went
to Jerusalem with His disciples, when He went a good
way before them, (2) to testify the great desire He had to
suffer.
Colloquy. — 0 most sweet Jesus, Thou goest indeed
very hastily, pressed to it by Thy enemies, but much
more by Thy charity, which permits them to do this !
Oh how different was the company Thou hadst at
present, from the company Thou hadst then ! Where
are Thy disciples, who then followed Thee ? They
are not able to follow so speedy and painful a pace,
and therefore have they left Thee alone. Do not
permit, dear Lord, that I cease to follow Thee, at least
(1) Joan, xviii. 13. (2) Marc, x, 32.
262 MEDITATION XXVI.
as well as I may, though Thou lead me a pace that is
very painful. Amen.
ii. Consider the weariness which the delicate body of
Christ our Lord felt hy reason of the bloody siveat, which
He had shed a little before. And it may very well be
believed that being thus furiously led and haled along,
His pores opened and He sweat again afresh, if not blood,
at least a sweat of anguish and of faintness; likewise at
the passage of the torrent of Cedron, most probably they
made Him stumble at those stones and fall there: drink-
ing, — not " de torrente in via," wdiich David speaks, no-
of "the torrent in the way," (3) — but of the waters ot
weariness and afEictions that transfixed His heart.
Colloquy/. — 0 xnost holy body, I give Thee humblfe
thanks for the toils and weariness Thou didst sustain
in this Thy journey. O most blessed feet, I glorify
you for the speedy paces you were forced to make for
the hasting of this journey. Now it is, O good Jesus,
that Thy feet begin to pay for the sins that mine
have committed, running hastily after evil. Restrain,
dear Lord, and hold mine back from such steps, when
at any time they would go astray : and make them
light and swift, to follow and pursue that which is
good. Amen.
iii. Our Lord endured very great disgrace in that
journey, being led like a thief with shouts and clamours ;
but especially when they entered in at the gate of the
city, for then did these hellish ministers cry out and pub-
lish to the people the prize and booty they carried, with
extreme pride and insolence.
Colloquy. — 0 my Redeemer, how different is this
entr}^ that Thou now makest into Jerusalem, from that
which Thou didst make upon Sunday last ! In that,
(3) Psal. cix. 7.
ON ouii lord's presentation before annas. 263
many bore in their hands boughs of palms in sign of
victory ; in this they march with weapons and lances,
as triumphing over Thee. In that, every one sung
Thy praises, saying : — " Blessed is he that cometh in
the name of our Lord ;"(4) in this they cry out in
contempt and reproach of Thee, uttering many injuri-
ous speeches and blasphemies against Thee. — In that,
for honour's sake, they strewed the way with their
garments under the feet of the ass on which Thou
wert mounted ; in this they pull and hale Thee by
Thy garments, and trail Thee with a rope on foot.
O mutabihty of men against their God! 0 patience
of God, that suffers such men ! Deliver me, dear
Lord, from such perverse mutability, and give me, I
beseech Thee, so excellent a patience, that 1 may tri-
umph over all sorts of inconstancy. Amen.
2. Lastly, consider the spirit and affection with which
Christ our Lord made this journey, with so great patience
and humility, offering up to His eternal Father with great
charity those painful steps in satisfaction of those that we
make to offend Him; and hence draw affections of grati-
tude and imitation, as will be shown hereafter.
POINT II.
" The high priest therefore asked Jesus of His disciples,
and of His doctrine."(5)
1. First, consider, as touching this point, the mochings
and indignities^ that our Saviour endured at His entering
into the house of Annas, where were assembled the ancients,
the doctors, and masters of the law, as those to whom it
belonged to examine the doctrine of Jesus, whom also the
people reputed for a prophet. These men, then, since
they were His enemies, and besides learned, proud, and
skilful in the law, seeing our Lord Jesus come before
them, began to laugh and to scoff at Him, declaring there-
(4) Mat. xxi. 9. (5) Joan, xviii. 19,
264: MEDITATION XXVI.
by the joy and content they had at His apprehension, and
His being thus humbled ; which thing may teach us that
the "knowledge" which "pufFethup/' leads a man even from
his beginning and origin to contemn Jesus, in punishment
of the sin of Adam, which had its origin in a desire of
knowledge, and to know as God, both good and evil. (6)
Colloqtiy. — 0 most wise master, principle and au-
thor of all sciences, why do the wise rise up against
Thee, and scoff at Thee, the author of their wisdom ?
My pride, 0 Lord, is the cause of this and the inflat-
ing knowledge stood in need of such a remedy, in order
that, beholding Him who is wisdom itself, to be con-
temned by the wise of the world, I may take pleasure
in being humbled by them, without respecting their
erroneous judgments. My God, vouchsafe to give me
humility in wisdom, for '' the wisdom of the humble
shall exalt his head, and shall make him sit in the
midst of great men."(7)
2. Consider the pride with which this high priest and his
sages began to examine our Lord with a mind to calumniate
Him, asking Him:~i. Wliat His doctrine was:— ii. Whether
it was contrary to thaf of Moses or not. — iii. Whether it
came from heaven.— iv. If He had received it by revela-
tion.— V. How many disciples He had. — vi. Who they
were. — vii. And where they were. To all which our
Lord hearkened with gieat humility and mee ness, al-
though He was not ignorant of their wicked intention.
Hence I will draw great affections, both of my own con-
fusion, and of compassion for our Saviour, beholding Him
in the midst of these His cruel enemies; they sitting in
their seats like judges and controlers, and He standing
on foot before them as a guilty person; — they in their
habits and liveries of doctors, He fettered and tied like a
malefactor.
(6) Gen. iii. 4. (7) Ecclus. xi. 1.
ox OUR lord's presentation before annas. 2Q5
Colloquy. — 0 most excellent doctor, the Doctor of
doctors, and of ail nations, when Thou wert but
twelve years of age. Thou didst sit in the midst of
the doctors, " hearing them and asking them ques-
tions," (8) to the wonder and admiration of every one,
and now Thou art standing on Thy feet, hearkening
and answering them who laugh Thee to scorn ! But
if Thou didst manifest then an admirable wisdom in
Thine answers, that which Thou dost manifest at
present is no less admirable, suffering the ignominies
and indignities that resulted fi'om them. 0 that Thy
most holy mother were now present; with what a
tender feeling would she repeat again that affection-
ate rebuke of hers, used to Thee in the Gospel :
" FiU, quid fecisti mihi sic ?" — " Son, why hast Thou
done so to me ? Wherefore hast Thou left me all
alone, and art come in the midst of these doctors,
who are rather ravenous wolves than pious masters ?"
But, sweet Lord, Thou wouldst without doubt have
answered her in the same manner as Thou didst be-
fore : " In his quae Patris mei sunt oportet me esse."
— " Mother, I must be about the things that are my
Father's, whose will is that I pass through this ex-
amination." I give Thee humble thanks, most loving
Redeemer, for the obedience that Thou performest to
Thy Father, as also for the great humility that Thou
dost show amongst men for the love of Him.
point III.
" Jesus answered him, I have spoken openly to the
world: I have always taught in the synagogue, and in the
Temple, whither all the Jews resort; and in private I have
spoken nothing. Why askest thou me? Ask them who
have heard what I have spoken to them.'''' (9)
1. Consider how our Lord, although He was a prisoner
and in contempt amongst them, was yet not any way terrir
(8) Luc. ii. 47. (9) Joan, xviii. 20.
^QQ MEDITATION XXVI.
Jied or daunted in tins council, but on the contrary, used
great liberty of spirit, which proceeds from the sanctity of
His life, and from the verity of His doctrine, for a con-
science that is grounded in truth and sanctit}^ is free and
courageous to everything that is good, without either fear or
any remissness, although it be before the wise and great of
the world. I ought, therefore, to procure in myself such
a conscience and holy liberty, as afterwards the apostles
had, (10) in imitation of their master.
2. Ponder, secondly, the great prudence of Christ our
Lord, in not declaiming in particular what this doctrine was.,
knowing well how ill a true answer would be taken, but
rather referring Himself to those that had heard Him, be-
cause He was so well assured of His own truth that He
referred Himself even to His enemies themselves, who
were there present, and to tlie testimony of those that had
heard His sermons, which thing they themselves, by their
behaviour, confessed to be true, for they were all presently
dumb, not having a word to answer; nor was there any
that could accuse Him of the least word spoken amiss.
Colloquy. — 0 purity of the doctrine of our Blessed
Saviour, how powerful is Thy force, which not only
givest generous liberty to hmi that preaches it, but
also stops the mouth of the very enemy that hearkens
to it. Grant me, my Saviour, light to understand it,
liberty to publish it, and obedience to put the same in
execution with perfection. Amen.
3. Consider the reason why our Lord did not mention His
disciples, which was, because having left Him, He could
give no good testimony, nor commend their fidelity;
neither would He accuse nor publish their frailty ; besides
this, some are of opinion that Judas was present there,
waiting for the payment that had been promised him for
(10) Act. V. 29.
ON THE BLOW GIVEN TO CHRIST BEFORE ANNAS. 267
the treason, which Annas was to pay to him. In consi-
deration, therefore, that this miserable wretch was known
to be the disciple of our Lord, his presence much blemish-
ed his master's reputation, with which our Saviour was
verj greatly afflicted.
Colloquy. — 0 most beloved master, do not permit
that I should ever falsify the fidelity I owe to Thee as
a loyal disciple, that so Thou mayest never be ashamed
to acknowledge me for one of Thine, before Thy hea-
venly Father, and His angels.(ll) Amen.
MEDITATION XXYII.
ON THE BLOW WHICH CHRIST RECEIVED ON THE FACE, AN© HIS BEING
SENT BACK TO CAIPHAS.
POINT I.
" One of the servants standing by gave Jesus a lloWj
saying: Answerest Thou the high priest so?" (1)
1. TJiis blow was the first injury that our Lord received
in the house of Annas the high priest, by the hands of
one of his ministers, and this was so notorious an injury,
that St. John would make particular mention of it, with
the circumstances that accompanied it.
i. The first was, that it was cruel, as given by a caitiff,
wholly inflamed with passion, and the desire of revenging
the injury done to his master, intending thereby to get
his good will, and to do a thing that shouM be grateful to
all the company. — ii. It was ignominious, as done in the
presence of such an assembly of nobles and persons of
quality, and to a man that had always been till then
honoured and respected by every one, from whose face
issued forth a splendour that rendered II im venerable to all
(11) Luc. ix. 26. (1) Joan, xviii. 22.
268 MEDITATION XXVII.
those that looked upon Him without passion. — iii. It was
unjust^ being done out of revenge, for tlie sake of branding
an answer pertinent and prudent, rashly condemning it for
imprudent, and against the authority of the high priest. —
iv. It was xoith the approbation and applause of all that were
present^ not any one either defending our Saviour, or
reprehending this insolent fellow, and consequently it
might serve for a warrant and an encouragement to others
to do the like.
2. Behold, therefore, O my soul, the face of thy Lord
marked with the blow of this furious wretch, blushing
Avith a natural shame for so grievous an injury, and con-
founded at the insulting shouts and laughter of His
enemies; hast thou not compassion to see buiFeted that
excellent face " on which the angels desire to look?" (2)
Colloquy. — 0 Son of the living God, " brightness"
of the "glory" of the Father, and " the figure of His
substance,"(3) who has imprinted on Thy divine face,
the figure of so abominable a hand ? 0 eternal Fa-
ther, behold the face of Thy Son, marked with the
hand of an infamous sinner, and seeing that He suffers
this injury for the love of sinners, do Thou suffer them,
and pardon them, in virtue of what He suffered for
them.
POINT II.
"Jesus answered him: If I have spoken ill, give testi-
mony of the evil: but if well, why strikest thou me?''
(4)
1. Consider the great patience and meekness that our
Lord preserved in His soul in receiving such an injury;
for thougli this abominable wretch deserved to have been
struck with lightning from heaven, or that the eart^
should have oj)ened and swallowed him alive, or that his
(2) 1 Pet. i. 12. (3) Heb. i. 3. (4) Joan, xviii. 23.
ON THE BLOW GIVEN TO CHRIST BEFORE ANNAS. 269
hand should have for ever -withered up, as that of Jero-
boam did, (5) when he would have laid hands upon a holy-
prophet, — though I say it would have been very easy for
our Saviour to have punished this base miscreant with
these or such like pains, yet instead of revenging this
injury, He suffered the same with such serenity^ that He
showed Himself thereby to be ready to receive as much
on the other cheek, even as many more as they would give
Him.
Colloquy. — 0 most meek Jesus, true Prophet, who,
for having said the truth, like another Micheas,(6)
wert struck on the face, bearing this blow with pa-
tience and meekness most admirable, bestow upon me,
I beseech Thee, the self-same virtues, that I may en-
dure the injuries done to me, without disturbance of
mind, or desire of revenge. Amen.
2. Our Saviour, who knew well how to hold His peace,
and to overlook the disgraces and injuries done to Him,
wcndd at that time quietly render an account of Himself lest
otherwise they might have imagined that He had intended
purposely to injure the high priest, and would also by the
way rebuke and reprehend him that had offended, thereby
to make him acknowledge his fault, saying to him: — " If I
have spoken ill, give testimony of the evil : but if well, why
strikest thou me?" seeing that thou art no judge, but only
a witness ; moreover, if I have spoken nothing but well,
wherefore u^^List reason dost thou strike me, making me
guilty of incivility and irreverence?" Bat although His
answer was very pertinent, yet it was not admitted, but
served Him for nothing, not any one making any reckoning
of His words, to teach me to behave myself patiently when
I can neither be heard speak, nor my reasons be admitted,
but rather contemned.
(5) 3 Reg. xiii. 4. (6) 3 Reg, xxii. 24.
270 MEDITATION XXVII.
Colloquy. — 0 most loving Jesus, whose property is
ever to speak well, " neither was guile found in" Thy
*' mouth ,"(7) and of whom it has heen truly said : —
'• Never did man speak like this man ;"(8) I give Thee
humble thanks for the injuries and pains Thou didst
endure for speaking well, in puni^^hment of the faults
that T have committed in speaking ill. Grant, dear
Lord, that I may ever speak that which is pleasing to
Thee, how displeasing soever it be to men, patiently
enduring their calumnies. Amen.
POINT III.
" And Annas sent Him bound to C alphas the high 'priest.'''*
(9)
1. Consider the resolution that Annas, together with all
the sages, took of leading our Lord as a prisoner to the
house of Caiphas, who was the high priest and lawful judge
in these cases, where were assembled the priests and Phari-
sees, together with the other ancients of the people, to
treat of this affair. The Evangelist says, that " Annas
sent Him bound," to signify that he held Him to be
culpable, and it may be that they fettered and bound
Him anew, and that they doubled the number of cords for
fear He should escape, or that in passing along through
the midst of the town He might be taken from them by
force.
Colloquy. — 0 most meek lamb, although Thou goest
from this first council more straitly bound to enter
into the second, yet is not Thy charity, for all that,
anything diminished; it is on the contrary, that which
fetters and binds Thee with new desires of suffering,
to unbind thereby from their enormous sins those that
so straitly bound Thee with rough cords. Aug-
ment also in me, dear Lord, together with my crosses,
a true desire and love of enduring them. Amen.
(8) Joan, vii. 46. (9) Joan, xviii. 24.
ON ST. Peter's triple denial. 271
2. Consider the weariness as also the ignominy that our
Lord endured in this second journey, being led quite through
the town, with clamours of the soldiers and ministers, the
people running out from their houses to see what was the
matter, many also accompanying the soldiers, and helping
them to injure our Saviour, quite forgetting all the good
they had before received of Him. Notwithstanding all
this, our meek Jesus did not lose one jot of His peace and
charity, offering Himself to endure from many, that He
might do good to all, which thing certainly renders Him
worthy to be honoured and praised by all for ever and
ever. Amen.
MEDITATION XXVIII.
ON ST. PETEE'S triple DENIAL.
POINT L
All the apostles having fled away, " Peter followed'' our
Lord " afar off," and with him there was another disciple,
St. John, who having an acquaintance with the high priest,
was admitted to enter into the court; St. Peter also having
found means to get in, thrust himself amongst the ser-
vants of the house, who " stood at a fire of coals, because
it was cold, and warmed themsL'lves.'' (1)
1. Consider the degrees by which St. Peter was brought to
deny our Saviour, in order that taking example by another,
we may learn to avoid the like danger. — i. The first
degree was, a coldness of love, arising from human fear; for
the love of our Saviour invites him to follow, but worldly
fear in such a manner cooled him that he followed afar off
Him whom he had always before accompanied so near. —
ii. The second was, a forgetfalness of that which our Lord
(1) Mat. xxvi. 58; Marc. xiv. 54; Luc. xxii. 54; Joan, xviii. 15.
272 MEDITATION XXVIII.
had foretold Jihn, namely, that he should that very night
deny Him thrice; and, indeed, it is the property of those
that presume too much of themselves to forget the warn-
ing of Almighty God, and the good admonitions that He
gives them for the repressing of their pride, as though He
had said nothing at all to them. — iii. The third was, under
a colour of loving our Saviour to fall into the occasion
of denying Him, associating himself with had compawj, who
provoked him to it, since he went to the fire, where there
was a cluster of reptiles, breathing out nothing but disso-
lute discourses.
Nor is it without mystery what is here set down, " be-
cause it was cold," to signify thereby the frozen heart of
St. Peter, together with the obscurity and darkness of his
soul, all which originally proceeded from the secret pre-
sumption and confidence that he had of himself, which
could not be cured by the warning which was given him
by our blessed Saviour, but the same remaining still alive,
in the end produced these pernicious fruits.
2. Hence I will draw three important resolutions : — i. Not
to presume anything of mi/self nor yet to trust to my own
strength, being mindful of that which St. Paul says: —
" But thou standest by faith, be not high-minded, but
fear.'' (2) And to the Corinthians: — "Therefore he that
thinketh himself to stand, let him take heed lest he fall.''
(3)
ii. The second purpose is, to follow our Saviour, rot
" afar off," but near to Him, and that with fervour, since he
that follows our Lord " afar off," does not put his foot in
the place where Jesus has put His, neither can he well
mark the print of His feet, nor finally can he be protected
by Him from perils.
iii. The third is, to fli/ all occadons of falling, and to
(2) Rom. xi. 20. (3) 1 Cor. x. 12.
ON ST. Peter's triple denial. 273
avoid bad company, who may entice me to fall, remember-
ing well that which the Wise man says: — " He that loveth
danger shall perish in it." (4)
3. Consider, that if it be true, as many doctors hold,
that the disciple who was known to the high priest was St.
John the Evangelist, though he was placed in the same
occasions of falling as St. Peter, yet he did not deny our
Saviour, but was saved from that danger principally by
the especial protection of the same Jesus, who kept and
preserved him, and besides, because he was not infected
with that secret presumption and pride of St. Peter.
Colloquy. — 0 Almighty God, deliver me, I beseech
Thee, from all occasions of falling, and if at any time
I do through my great misery light upon them, pro-
tect me with Thy divine mercy and compassion.
" Deliver me, 0 Lord, and set me beside Thee, and
let any man's hand fight against me ;"(5) for if Thou
dost give me Thy hand, who is able to overthrow me,
or to pull me out of it ?
POINT IL
Things standing in these terms with St. Peter, " there
came a servant maid of"(6) the high priest, who was the
portress of his house, and she, looking wistfully upon St.
Peter, and knowing him to he one of our Lord's disciples,
said to them that were standing by, Certainly this mi. a is
one of them that went with Jesus; and presently turning
herself to St. Peter, she asked him, saying: Art not
thou one of this man's disciples ? without all question
thou wert with Jesus of Nazareth. To this St. Peter
answered, "i am nof.^^ " I neither know nor under-
stand what thou sayest."(7)
1. Concerning this point, first, consider the cwi.Aiig
(4) Ecclus. iii. 27. (5) Job. xvii. 3. (6) Mat. xxvi. 29.
(7) Joan, xviii. 17; Marc, xiv. 67,
Vol. IV.— 18.
274 MEDITATION XXVIII.
crafl of lite Demi, who assailed St. Peter the first time hy
means of a woman, as he had assailed Adam bj means of
Eve, in order to overthrow him; inasmuch as women, as
the more insinuating sex, and more adventurous, throw
down out of their places the very stones of God's Church,
if they be not carefully fled from and avoided.
2. Ponder in the person of St. Peter the weakness of maUy
considering that he, who was the foundation of the Church,
and to whom had been revealed the divinity of our Sa-
viour, acknowdedging Him to be " the Son of the living
God," and offering himself to die for Him ; now at the voice
of a silly woman so trembles and fears, that he denies
Him, says that he knows Him not, that he is none of His
disciples, and makes no reckoning of Him.
By this example I will learn, not to presume anything
of myself, seeing that I am neither rock nor stone, but
mere dust and mud; deeply grounding myself in the true
knowledge of myself, and the fear of my own mutability,
for all the gold and silver of my virtues stands but upon
feet of earth ; and one little blow of a stone is enough to
tumble them all down, and cast to the earth their whole
frame and building.(8)
Colloquy. — 0 eternal God, give me, I beseech
Thee, a profound knowledge of this dirt, whereof I
am composed, to the end that I may not presume any-
thing of myself, but rely wholly upon Thee, in whose
virtue I may be able to resist the brunt of temptations,
and preserve the gifts which I have received of Thee.
Amen.
3. How prejudicial is an immoderate apprehension, either
of dishonour or death; for that which overthrows me is
not so much the night of adversity, as the fear of it, which
oftentimes has made me deny my Saviour, if not in words,
(8) Dan. ii. 33.
ON ST. PETER'S TKIPLE DENIAL. 275
at least in Avorks, neglecting to accomplish some work of
virtuous obligation, for fear of losing either a point of
worldly honour, or some profit, or a sensual pleasure of
the flesh. And, therefore, I will humbly beseech our
Lord, that He will vouchsafe to encompass me with the
shield of His protection, lest I be too much " afraid of the
terror of the night, "(9) and that it seizes upon my heart.
4. Ponder the great wrong that St. Peter did in this to
Ms master, together with the inward feeling which our
Lord had when He saw His dear and well-beloved disdain to
be His disciple, condemning by this fact the life of Him
whom he disavowed to be his master. By the considera-
tion of this I Avill move myself to compassion, beholding
my Lord thus disowned and forsaken by His friends.
Colloqiu/. — 0 most sovereign master, I do not now
wonder so much that lukewarm Judas throuo;h avarice
betrays Thee, seeing that fervent Peter, out of pusil-
lanimity, denies Thee. But, dear Lord, Thy wisdom
permits this ignominy, the better to discover Thy
patience in enduring, our frailty in sinning, and the
power of Thy grace in converting him that has of-
fended.
POINT III.
St. Peter, considering with himself what had passed, and
the danger in which he stood, retired from the court to-
wards the gate when the cock crowed the first time; not-
withstanding he was so troubled, that he took no heed or
notice of it, and so not long after he returned again to the
place where the rest were warming themselves by the fire-
side, who said to him: "Surely thou also art one of" the
disciples of this man? And one of them swore that with-
out all doubt he was one of them ; but Peter took his oath
to the contrary, that "/le knew not the man." About an
(9) Psal. xc. 5.
276 MEDITATION XXVIII.
hour after they pressed him again the third time that he
■was His disciple, giving him evident signs and marks of it,
for one of them told him that he had seen him in the gar-
den with Jesus ; another, that he was a Galilean as ap-
peared by his accent ; then Peter denied Him again, and
*' began to curse and swear that he knew not the ma/z."(10)
1. First, upon this act of St. Peter, consider the craft
and fury that Salan used in tempting him, doing in this
that which our Lord had foretold, viz., — that he had
"desired" to "sift" St. Peter "like wheat,"(ll) now by
one temptation, now by another, never leaving off until
he had overthrown him three several times; for he assails
those that are the most strong with a greater fury, and if
they be not firmly rooted in humility, he tumbles them
down from the top of sanctity.
Colloquy. — 0 eternal God, "let not," I beseech
Thee, " the foot of pride come to me ; and let not the
hand of a sinner move me,"(12) and cast me down
from the place which I possess by Thy grace. Amen.
2. Consider the danger that there is in remainivg still in
the occasion of sin, without making any reckoning of the
first fall, for that one sin commonly draws on another, and
the lesser trains after it the greater, proceeding still from
bad to worse, as we see in S. Peter; who, the first time
did but simply deny our Saviour; the second time did it
with an oath; but the third time: " Coepit anathematizare
et jurare," — "he began to curse and swear;'''' whence we
see that it is a very important thing to shake off at first all
human fear, and to avoid the danger that threatens us,
for by these pernicious plots the devils still cry out that
(10) Mat. xxvi. 71—3; Joan, xviii. 17; Marc. xiv. 70.
(11) Luc. xxii. 31. ^(12) Psal. xxxv. 12.
ON ST. Peter's triple denial. 277
of the prophet: "Ease it, rase it, even to the foundation
thereof."(13)
3. Consider, that as St. Peter had the night before pre-
sumed of himself three several times, saying that he was
ready to die for our Saviour, that he would not be scanda-
lized though all the world should be scandalized, and that
he would not deny Him, though it should cost him his
life; — even so, in punishment of these three presumptions,
God permitted that he should deny Him the same night
three several times ; for pride is wont to draw incontinently
after it humiliation, even in the same matter in which it
had its nourishment. And, therefore, it very much im-
ports me forthwith to deplore, and be sorry for the sin of
pridC; before the pain of humiliation falls upon me.
POINT IV.
"And immediately the cock crew again. And Peter
remembered the word that Jesus had said to him : Before
the cock crow twice, thou shalt deny me thrice." " And
Peter going out, Avept bitterly."(14)
Here is described to us the conversation of St. Peter,
together with his penance.
1. In this is first to be pondered, the infinite mercy
and charity of our Lord Jesus Christ, Avho, though
He were environed and hemmed in with His enemies,
and in the heat of terrible persecutions and calumnies,
yet, forgetting His own affiictions, was mindful of His
disciple, who by this injury augmented His pains. And,
although He were far off from St. Peter, yet knew He
well the sins he had committed, and instead of punishing
him, took compassion on him, determining to incite him
to repentance, that so He might pardon him; all which
He performed with a great promptitude, in order to pluck
(13) Psal. cxxxvi. 7. (U) Marc. xiv. 72; Luc. xxii. 62.
278 MEDITATION XXVIII.
His poor sheep speedily out of the jaws of the infernal
wolf, who had devoured him. To this effect He hastened
the crowing of the cock; yet this second crow had not
done any more good than the first, if our Lord Jesus had
not cast upon him the eyes of His mercy, illuminating
those of St. Peter with a celestial light to make him see
his faults, and mollifying his heart, that he might bewail
them.
Colloquy. — 0 most loving Jesus, why should not I
love Thee with all my heart, seeing that even Avhen
I am plotting to offend Thee, Thou dost interpose
means to pardon me ; and when Thou oughtest to
manifest Thine ire in punishing, then Thou showest
Thy mercy in pardoning. Dear Lord, take compassion
on all sinners, look on them with the eyes of Thy
mercy, unstop their ears, that they may understand
the crow and voice of Thy preachers, who may touch
them to the heart, even to the bewailing of their sins ;
and when at any time, through frailty, I shall offend
Thee, forget not, I beseech Thee, to cast upon me the
eyes of Thy mercy.
2. Consider, secondly, the hitter tears of St. Peter ^ which
did not proceed from a fear of punishment, but from love
to his master; for, calling to mind the favours and benefits
he had received of Him, together with the ingratitude he
had showed in denying Plim on such an occasion, his eyes
converted themselves into two fountains of tears, with an
extreme bitterness and grief of heart, as one who felt that
which the prophet Jeremiah says: — " Know thou and see,
that it is an evil and a bitter thing for thee, to have left
the Lord thy God."(15) "Alas," he said to himself,
"how can I live, having renounced the author of life?
Why does not the earth open and swallow me up, I who
(15) Jerera. ii. 19.
ON ST. PETEU'S TRIPLE DENIAL. 279
have injured its Creator? O mouth most abominable,
how durst thou open thyself to SAvear that thou knowest
not Him, who has done thee so great good? O most
cursed tongue, how wast thou let loose to accuse thyself,
if thou knewest Him who had showed thee so great love ?
O how just and reasonable would it have been that the same
imprecation and malediction should have lighted on me,
since I myself had made choice of it, and that it should
have penetrated all my bones, seeing that I myself had
desired the same? O that all the bitterness of the sea
might be given to my heart, and a fountain of water to
mine eyes, to bewail bitterly night and day the death of
my soul, and the treason she has committed against her
Creator! But, forasmuch as I already know His mercy,
and that He desires not the death of a sinner, but rather
that he be converted and live, (16) I will look upon Him,
that looks on me, I will turn myself towards Him that
has turned towards me, and with my heart I will draw
near to Him, prostrating myself at His holy feet, and say-
ing to Him as the prodigal child: — 'Father, I have sinned
against heaven and before Thee, I am not now worthy to
be called Thy son,'(17) no nor yet Thy disciple. Eeceive
me, I beseech Thee, into the rank of the hirelings of Thy
house, for there can be no greater hell to me than to be
chased from it."
In this manner did St. Peter deplore his sins, and yet
found confidence of obtaining pardon, in the reflection he
made on the Avords that our Lord had said to him; — viz.,
that He had prayed for him that his faith should not
fail, (18) and that after his conversion he should confirm
his brethren. In this manner did he also weep all the
rest of his life, as often as he heard the cock crow; inso-
much that it is said of him, that the multitude of scalding
(16) Ezech. xviii. 23. (17) Luc. xv. 21. (18) Ibid. xxii. 82.
280 MEDITATION XXIX.
tears, wliicli he shed had made hollow furrows, like chan-
nels or gutters all along his cheeks.
3. Finally, consider after ivhat manner the divine illus-
tration itispired and touched St. Peter, and converted him.
For, first, as soon as he had departed out of the place and
occasion in which he fell, it made him remember the words
of our Saviour, and then being remote from the rest and
all alone, he wept bitterly; the like our Lord practises
Avith us, when at any time He touches our hearts effica-
ciously. First, He moves us to fear, to confidence and
love. — Secondly, He removes from us the impediments of
true repentance; — and lastly. He makes us enjoy its fruit,
V, hich is the pardon of our sins, provided we have a will
to confess them at the first opportunity.
Colloquy. — 0 my soul, as thou dost behold in St.
Peter thy frailty and readiness to commit sin, so like-
wise behold in him the power of divine grace, to con-
vert thee from sin ; and as he wept, so do thou like-
wise weep for thy sins, that thou mayest obtain full
pardon of them. Amen.
MEDITATION XXIX.
ON THE FAtSE WITNESSES BBOUGHT BY THE JEWS AGAINST CHRIST I^f THE
HOUSE OF CAIPHAS, AND HIS ANSWER TO THEIE DEMANDS.
POINT I.
" And the chief priests, and the whole counsel, sought
false witness against Jesus, that they might put Him to
death ; and they found not, though many false witnesses
had come in. And last of all, there came in two false
witnesses; and they said: This man said, I am able to
destroy the Temple of God, and in three days to build
ON THE FALSE WITNESSES AGAINST CHRIST.
281
it."(l) But yet all these witnesses were insufficient, and
our Lord made no answer at all to them.
1. Consider first, the form of this judgment which Cai-
phas attempted against our Lord Jesus. Consider who
the judges are, — their wicked intentions, — the pride and
ambition they covertly hatch in their judgment seats; —
moreover, who the accusers and witnesses are ; — their multi-
tude and perverse designs. — On the other side, who the
prisoner is, — and party accused ; — His divinity and sove-
reignty, joined with such modesty and humility, — admit-
ting that the Son of God, who is the judge of the quick
and the dead, should appear in the quality of a guilty
person. His hands bound, and hearing the calumnies that
were uttered against Him before so accursed judges, who
were His cruel persecutors, and who, under the cloak of
justice, violated all the laws of justice, they themselves
suborning false witnesses to condemn the innocent.
Colloquy. — 0 most innocent lamb, who has put
Thee in the midst of these ravenous wolves ? 0 most
just judge, who has subjected Thee to the judgments
of judges so unjust? The injustices that I have com-
mitted, dear Lord, are the cause of the calumnies
Thou endurest, thereby to deliver me from my iniqui-
ties. " Redeem me, Lord," I beseech Thee, " from
the calumnies of men, that I may keep" with quietness
of mind " Thy commandments."(2) Amen.
2. The singular innocence and purity which shone in our
Saviour Jesus, for His enemies passionately seeking after
matter in which to accuse Him, whether by right or
wrong, could yet find no apparent ground, of charging
Him v;ith aught worthy of the least punishment. By
which we see how truly He said: "The prince of this
world cometh, and in me he hath not anything."(3) For
(1) Mat. xxvi. 59; Marc. xiv. 9. (2) Psal. cxviii. 134.
(3) Joan. xiv. 30.
282 MEDITATION XXIX.
Satan, by means of his ministers, caused Him to be ap-
prehended and to be condemned to death, and that under
the pretext and form of justice ; yet found he nothing of
his in Him, that is, nothing that was sin, or which merited
such a punishment.
Colloquy. — 0 most innocent and most pure Saviour,
I humbly beseech Thee, by the innocency and purity
of Thy most holy life, to grant me a life so pure and
so innocent, that, when the prince of this world shall
come at the hour of my death, he may find " nothing
in me" that is his, of which to accuse me and condemn
me. Amen.
3. The marvellous silence of Christ our Lord in all these
calumnies, without so much as once defending or excusing
Hiniself, or taking exceptions against the witnesses, or
against their words, to discover their falsehoods, which
had been very easy for His infinite wisdom to have done;
but He would hold His peace, relying upon His innocency
and on the force of the truth itself, fulfilling that which
He had said by the mouth of holy king David: — "And
those who sought evils to me spoke vain things, and
studied deceits all the day long. But I, as a deaf man,
heard not, and was as a dumb man not opening his mouth.
And I became as a man who heareth not, and who hath
not reproofs in his mouth."(4) All which our Saviour
exercised to leave us an example of silence and sufFrance
in the like occurrences, committing our defence to Al-
mighty God, and to the manifest truth. It is likewise a
secret and most glorious means of triumph over our
enemies, who often desire that we should speak, to get an
opportunity of reprehending either our impatience, or in-
discretion, or else of wresting and calumniating our an-
swers. Caiphas, therefore, being much vexed to see such
t(4) Psal. xxxvii. 13.
ON THE FALSE WITNESSES AGAINST CHRIST. 283
a silence in our Lord Jesus, rose up from his seat, and
said to Him : — "Answerest Thou nothing to the things that
are laid to Thy charge by these men? but He held His
peace, and answered nothing."(5)
Colloquy. — 0 Word divine, Word eternal of the
Father ! Why dost not Thou allege some word in
Thy j ustification ? Remember Thyself well, that who-
ever holds his peace seems to consent, and take heed
that Thou be not adjudged faulty, for want of suffi-
ciently defending Thyself. Notwithstanding it is Thy
great mercy, dear Lord, who wilt by Thy silence pay
the price of my superfluous talking, and restrain my
tongue, lest it should excuse its faults. Bridle it, good
Lord, with Thy holy grace, that it may endure in
silence what Thou endurest, and triumph over its ene-
mies, as Thou triumphedst over Thine. Amen.
POINT II.
C alphas, seeing that our Lord would not answer so much
as a Avord, said to Him: — "I adjure Thee, by the living God,
that Thou tell us if Thou be Christ, the Son of God, Jesus
saith to him : Thou hast said it. Nevertheless, I say to
you, hereafter ye shall see the Son of Man sitting on the
right hand of the power of God, and coming in the clouds
of heaven." (6)
1. Consider here, the great reverence that our Saviour
bore to the holy name of God, who having held His peace so
constantly, now seeing Himself conjured in the name of
Almighty God, presently obeyed the high priest, and
answered him, although He knew that this conjuring of
Him proceeded from a mischievous intention, to draw
from Him some word or other, on which He might be
accused; and, besides, He could not be ignorant that His
answer would cost Him His life, since they took it for the
(5) Marc. xiv. 60. (6) Mat. xxvi. 63; Marc. xiv. 62.
284 MEDITATION XXIX.
only subject of His condemnation ; showing us in this an
example of reverencing God's holy name, and of obeying
for His sake the prelates of His Church, however perverse,
without any opposition, and of not obstinately persisting
in our resolution of being silent when they command us to
speak, or bid us do any other lawful thing, although we
had resolved the contrary with ourselves.
2. Consider, secondly, the answer He made them : simply
confessing the truth, — that He was Jesus Christy and, withal,
drawing them out of the error in which they were con-
cerning Him, because they saw Him so abased and con-
temned; intending also to impress them with a fear that
might retain and divert them from their accursed inten-
tions. As if He had said; — " I am Christ; and though at
present you disown me, because you see me so humbled,
yet a day will come when you shall see the Son of Man
sitting at the right hand of the power of God and coming
in the clouds of heaven," to judge the world, as has been
prophecied of Christ ; (7) be, therefore, well advised what
you do.
Colloquy. — 0 Son of the living God, Son of Man,
true God and true Man, humble and exalted, who art
here standing on Thy feet like to a guilty person, to
be judged by Caiphas, and shalt hereafter sit as
judge upon the clouds of heaven, to be judge of the
whole world, my soul burns with the fire of Thy love
when I behold Thee so humbled to ransom me, and
she trembles for fear when I consider Thee sitting on
Thy throne to judge me. Let Thy love, dear Lord,
be to me a spur to serve Thee, and Thy fear as a bri-
dle that I do not offend Thee.
3. Consider, moreover, these words: — '■'■ Hereafter yon
shall see the Son of Man.^^ For, as the prophet, says — "A
(7) Psal. cix. Ij Dan. vii. 13.
ON THE FALSE WITNESSES AGAINST CHRIST. 285
thousand years before Thine eyes, are as yesterday, which
is past. "(8) And although it seems to us that the coming
of Christ to judgment is long, yet it will come speedily. By
which He would teach us, that when at any time we are
humbled and afflicted, we should comfort ourselves by think-
ing that our exaltation will follow shortly after ; and on the
contrary, when we are puffed up and proud, it will be a
good means of humbling ourselves, to remember that the
day of judgment is at hand, at which time our pride will
be pulled down ; both in the one and in the other it will
be expedient for us to consider what Caiphas will think,
and all those of his council that were assembled against
Jesus, when they shall see Him sit in so great glory, as
judge, ready to give sentence of condemnation against
them. Oh, what a change will there then be ! for then they
will weep and lament with an irremediable bitterness, far
having been so rash as to have offended Him. Wherefore,
choose to be humbled with Jesus in this life, that thou
mayest be glorified by Him in the next.
POINT III.
The high priest, having understood this answer, " rent
Ms garments^ saying: He hath blasphemed: what farther
need have we of witnesses? Behold now ye have heard the
blasphemy, what think ye? But they answering, said:
He is guilty of death " (9)
1. Ponder first, the devilish hypocrisy of this wicked high
priest, to incense all the assembly against our Saviour;
on one side, he tears " his garments," in sign of grief, as
one, forsooth, that had heard a horrible blasphemy against
God; and on the other side, he is glad at heart to have
found an occasion to condemn Him; insomuch, that in
sign of victory, he says to them, — "Let us seek after no
(8) Psal. Ixxxix. 4. (9) Mat. xxvi. 65.
286 MEDITATION XXIX.
more witnesses;" and so perverting all order of justice, he
constitutes himself the accuser, and makes his assistants
the judges, bidding them pronounce their sentence, and
provoking them to condemn Him as a blasphemer, which
they performed, crying out: " Eeus est mortis" — He is
guilty of death." By this I may learn, how erroneous the
judgments of men are, especially when they proceed from
passion, considering that they condemn to death the author
of life, and adjudge for a blasphemer against God even God
Himself.
2. Besides this, consider the humiliation of our Lord
in this case, compassionating Him thus calumniated and
oppressed for having answered nothing but the truth, and
wonder with thyself to see the Son of God reduced into
such contempt that they adjudge Him a blasphemer, and
that His words, which are the words of eternal life, are
reputed to be blasphemies, and to be worthy of eternal
death. Draw also from this example motives of comfort,
if ever thou shall see thyself despised and condemned
without thy own fault.
Colloquy. — 0 sweet Jesus, Thou hadst far more
occasion given Thee to tear Thy garment, when Thou
didst hear the words of Caiphas, as full of blasphemy
against God, as thine were full of truth, and of the
glory of the same God. Oh that my heart could
break in pieces for grief at understanding the blas-
phemies they here breathe out against Thee. Blessed
Lord, Thou wert not the blasphemer, but the blas-
phemed, who for the blasphemies that men utter
against God, dost permit Thyself to be blasphemed by
them, paying for their faults by Thine own pains.
3. Consider with what affections our Lord hearkened to
this sentence, — "Eeus est mortis" — "He is guilty of
death;" for perceiving that they all pronounced it with
ON THE INJURIES CHRIST RECEIVED. 287
one consent, He was grieved to see this their injustice,
that such persons as had received so many benefits from
Him should so lightly sentence Him to death ; and yet
inwardly He accepted of it, offering Himself to die to give
them life.
Colloqmj. — 0 the immense charity of Jesus, who
dost so much grieve Thyself for our faults, and for the
damage that they bring to us, that Thou ciFerest Thy-
self to die, to deliver us from them ; let all the angels
praise Thee, 0 Lord, and let them all with one accla-
mation contradict this malignant council, crying out,
" Dignus est vitge" — " He is worthy of life. He is wor-
thy of life ; it is you that deserve death, and Jesus
Christ alone who is worthy of eternal life."
MEDITATION XXX.
ON THE INJURY AND PATNS ENDURED BY OUR LORD IN THE PRESENCE OF CAIPHA3,
OF HIS COUNCIL, AND THE REST, IN THAT NIGHT.
POINT I.
This sentence being given, those that held our Lord — for
He was not only bound and fettered, but many held Him
besides, for fear He should escape them — began to injure
and torment Him, at Satan's instigating them to it, inter-
mixing pains with their insults, thereby to redouble His
torments ; all which were of Jive or six kinds.
The first injury was, to '■'spit in His face,"" (1) which
was an ignominious and villanous torment ; a thing that
was in practice amongst the Jews, and reputed for an out-
rageous and a heinous injury. Now, as there were many
officers and soldiers who spat upon Him, vieing, as it were,
with one another, who could spit the most, the sacred face
(1) Mat. xxvi. 67; Marc, xiv, 65.
288 MEDITATION XXX.
of our Lord Christ became all foul, covered over witli filth,
and greatly obscured.
1. Consider, therefore, with thyself, 0 my soul, who it
is they spit upon, — who they are that spit — what face it
is that is thus defiled, — and what mouths those are that
thus defile Him, and thou shalt find that He who is so
spit upon is the God of majesty, the Creator of heaven and
earth ; He that with His spittle made the blind to see, the
dumb to speak, and the deaf to hear, (2) whose face the
Seraphim are enamoured of, — which the angels are never
satisfied to behold, — in which is contained the life of the
whole woild, and after which the Prophets long sighed,
saying: — "Show us Thy face, and we shall be saved."(3)
The same is here spit upon by worthless creatures, by most
abominable sinners, by wretches who deserved that all the
rest of the world should spit upon them, as in a place the
most loathsome and most filthy that was to be found in
the whole world ; how then hast thou not compassion to
see such a Lord spit upon by such slaves ; so excellent a
Creator by so vile creatures? O venerable face of my
Lord Jesus, more bright than the sun, more fair than the
moon, and more beautiful to behold than the stars of
heaven, how comes it to pass that the loathsome spittings
of earthly sinners have thus obscured and defiled Thee?
Their sins are the cause of this, and Thou to cleanse them
from them wilt Thyself be soiled ! In former ages, it was
the custom to spit upon him that refused to raise up the
family of his brother deceased, without children, (4) but
Thou, dear Lord, art spit upon because Thou dost raise up
again the family of Adam, who killed himself and all his
children.
Colloquy. — I give Thee humble thanks, gracious
(2) Joan. ix. 6; Marc. vii. 33.
(3) Psal. Ixxix. 4. (4) Deut. xxv. 9.
ON THE INJURIES CHRIST RECEIVED. 289
Lord, for this inestimable charity, by which I heartily
beseech Thee to raise up my poor soul, to wash it, and
to adorn it with the beauty of Thy grace. Amen.
2. Then consider the modesty, gravity, and serenity of
our Lord, who, with rare meekness and silence, endured
that loathsome shower of spittings, without once turning
away His face from those that spit upon Him, and, as the
prophet Isaiah had foretold, (5) without showing any ges-
ture, or the least sign of offence or displeasure, and with-
out saying any one word against the spitters.
Colloquy. — 0 eternal God, if Thou didst spit upon
the face of Mary, the sister of Aaron, because she had
injured Moses, which was at the same instant covered
over with leprosy, (6) why dost Thou not do the same
now to these that spit upon Thee ? why dost Thou not
cover them over with leprosy, as their abominable li-
centiousness deserves ? But Thou, 0 my God, art not
come into the world to make lepers, but to heal them,
taking upon Thee the pain of their leprosy, and the
form of a leper; (7) Thou art not come to spit, and there-
by to kill, but to heal and give life by Thy spittle to
the sinner, who wants life ; anoint me, sweet Lord,
with this Thy spittle, rendering me thereby wise to
know Thee, and whole and strong to love and serve
Thee. Amen.
3. In order to obtain the spiritual fruit of what. has
been said, ponder within yourself, that as often as you
offend (^ocZ with any heinous sin, so often do you spiritually
spit in the face of Jesus, and defile it with the spittle of
your sin, cast out with a venomous tongue from a poisoned
heart. You may also consider what a shower of these spit-
tings has lighted, and does light upon Jesus, and how
much greater feeling He has of faults above the rest, as
(5) Is. 1. 6. (6) Num. xii. 10. , (7) Is.liii. 4.
Vol.. IV.— 19
290 MEDITATION XXX.
being more noisome and abominable before Almighty
God; and finally, that to despise and spit at our neighbour ,
is to spit upon Christ Jesus, who takes this injury as done
to Himself. From all which draw affections of grief and
compassion, determining within yourself to fly from sin,
seeing that our Lord esteems Himself to be spit upon
by it.
POINT II.
1. The second injury was, to hUrtdfold (he divine
ei/es,(S) that they might more freely strike and scorn Him,
as if He did not see them; for the serenity and gravity of
the countenance of Christ, did as it were restrain them
from scorning Him at their will, contrary to that w^hich
happened to Moses, (9) who himself covered his face with
a veil when he spoke to the people, because the splendour
that issued from his face, dazzled the eyes of such as be-
held him ; but our sweet Jesus, the splendour of the glory
of the eternal Father, consents that His eyes be covered
with another veil by the disciples of Moses, not intending
that they may the more attentively hearken to Him, but
that they may the more boldly abuse and contemn Him.
Showing by this that His desire was as great of being dis-
honoured by them, as theirs was to dishonour Him; and
it is very probable that the veil or cloth which they put
before His eyes, was some old patched clout, or indecent
rag, to make Him thereby the more ridiculous and con-
temptible.
2. It is the custom of grievous sinners to desire that God
should not see them^ or to imagine within themselves that
He does not take any notice of them, that they may sin
with the more liberty; saying that which is written in
Job: — "The clouds are His covert, and He doth not con-
(8) Marc. xiv. 65; Luc. xxii. 64. (9) Exod. xxxir. ^.
ON THE INJURIES CHRIST RECEIVED. 291
sider our things."(10) Even so did these miscreants blind-
fold the corporal eyes of our Lord Jesus, for fear He should
see them ; but that did not hinder Him from beholding
them with the eyes of His soul, and of His divinity, so
that they rather blindfolded their own eyes and sight,
than hindered or deprived our Saviour of His. Where*
fore I ought to consider when I commit sin, and forget
myself to be in the sight of God, that this forgetting is as
much as a veil, that I imagine to be put over the eyes of
Almighty God, which is not over His, but over my own,
for as the Wise man says : — " The eyes of our Lord in
every place behold the good and the evil,"(ll) and the
good works and the evil that every one does.
Colloquy. — 0 eternal God, permit not, I beseech
Thee, that 1 should ever cover Thine eyes, and Thy
face, unless it be as the Seraphim cover them with
their wings,(12) reverencing thereby the divinity, and
confessing that they have no eyes able to compre-
hend it. But Thou, 0 Lord, hast most clear-sighted
eyes to behold and comprehend me, which is sufficient
to make me believe that Thou dost see my faults, and
also to move me to lament them, with full resolution
never to return again to them.
POINT III.
L The tMrd injury and torment was, to strike Him with
their hands.
i. And that in two ivai/s ; some with their fists began to
** buffet" Him upon the face, head, back, and arms,
and all with great rage and fury, in such a manner that it
is probable His divine face became swollen and dis-
coloured, and His whole body much bruised by so many
blows, as those who struck Him were many and cruel,
(10) Job. xxii. 14. (11) Prov. xv. 3. (12) Is. vi. 2.
292 MEDITATION XXX,
incensed with rage and a show of zeal of revenging the
blasphemy uttered, as they imagined, against God.
ii. Others there were that smote Him '•'"with the palms
of their hands^'''' which manner of injury is esteemed
amongst men more ignominious, than to be stricken with
the fist. Here did our Lord fulfil according to the letter
the counsel which He Himself had given in the Gospel: —
*' But if one strike thee on the right cheek, turn to him
also the other." (13) For He did not here receive one
blow, and no more, as in the house of Annas, but many ;
these ministers of the Devil vieing with one another, and
striving who should strike Him most, thinking that in
beating Him they should gain an indulgence for them-
selves; all which this most meek Saviour received, with-
out once saying: — " Why do you strike me?" On the
contrary. He said to them, in effect rather, than by word
of mouth: — "If you will strike me, strike me and spare
not, behold me here ready to endure blows and buifetings,
my desire is to see myself fully loaden with such disgraces,
in which was fulfilled that which the prophet Jeremiah
had said: — 'He shall give His cheek to him that striketh
Him, He shall be filled with reproaches.' " (14)
iii. Consider here the mysteries of these two hinds of
"blows that our Lord received at the hands of sinners,
of whom some strike Him with the hand shut, and these
are avaricious and covetous, who fully occupy themselves
in heaping up goods for themselves, and having gotten
them, shut them up, without once opening their hand to
distribute part to the poor ; — others strike Him with the
'palm of the hand open and extended, and these are the
proud and vain worldlings, the voluptuous and delicate to-
wards their flesh, the prodigals who dissipate all they have
in vanity and sensuality ; and the faults of these latter are
(13) Mat. V. 39. (14) Thren. iii. 30.
ON THE INJURIES CHRIST RECEIVED. 293
more ignominious, because they affront our Lord Jesus,
dishonouring Him to honour themselves. And in punish-
ment of these two kinds of sins Christ our Lord would
sustain these two different pains.
2. Therefore, I will consider within myself that it is I that
"buffet" our Lord with my fist, when I offend Hira
through the covetousness of earthly goods; and that I
" strike Him with the palm of the hand when I sin through
vanity or sensuality, seeking to spread my fame, and to
hunt after sensual delights.
Colloquy. — O most liberal giver of all good things,
who dost so freely offer Thy cheek to him that strikes
Thee, offering him also Thy heart for the love Thou
bearest him ; open, Lord, Thy most blessed hand, and
touch them that strike Thee with theirs, that they
may desist from striking Thee, and make them with
the same to strike their own breasts, as did the publi-
can,(15) confessing their enormous faults, to obtain
forgiveness of them. Amen.
POINT IV.
The fourth pain and torment was, to pluck off and tear
away His beard, and hair of His head, with excessive cruel-
ty; for although the Evangelists make not any mention of
this, notwithstanding, our Lord having foretold it by the
prophet Isaiah, it is certain that the same was accom-
plished.— " I have," said He, " given my body to the
strikers, and my cheeks to them that plucked them; I
have not turned away my face from them that rebuked
me, and spit upon me." (16)
Colloquy. — 0 sovereign high priest, much more
noble than Aaron, whose unction ran from his head,
all along his face to his beard, to signify his dignity
and manly force, how dost Thou suffer Thy beard to
(15) Luc. xviii. 13. (16) Is. 1. 6.
294 MEDITATION XXX.
be torn away with such contumely and cruelty ? 0
sacred Nazarite, whose hair was never to be shorn
during the time of their consecration, (17) wherefore
dost Thou suffer Thine to be thus pulled off, seeing
that Thou ever reraainest a Nazarite, that is to say,
holy, yea, sanctity itself? But I acknowledge, O
Lord, that my effeminate niceness is the cause that
Thy beard is torn away, and from my inordinate ex-
cesses, the hairs of Thy head are plucked off. And
seeing that the love that Thou bearest me, far other
th m that of Samson to Dalila — has permitted this ;
(18) I humbly beseech Thee that Thou wilt vouchsafe
to pardon me my sins, that are the cause of so great
pains, and to give me a manly courage to serve Thee,
and well mortified, never more to offend Thee.
POINT V.
1. The Jlfth injury was, of injurious words which they
used against Him, when having covered His face, striking
and buffeting Him, they said: — ^^ Prophecy unto us, 0
Christ ; Who is he that struck Thee?'''' (19) As much as to
say : — " Seeing that Thou dost vaunt Thyself to be the
Christ and a prophet, prophecy to us" who has given Thee
this blow ; giving by this to understand, that they esteem-
ed Him for a feigned Christ, and a counterfeit prophet.
And St. Luke adds, that they uttered many other blas-
phemies against Him, (20) concerning which he leaves us
to conjecture; to believe, therefore, that they were very
many and enormous, it is sufficient to know that there
were many impudent and insolent blasphemers full of
choler and rancour, and besides, the helhsh serpent
"sharpened their tongues," (21) to vomit forth against
Him injuries and blasphemies unheard of, that so they
(17) Num. vi, 5. (18) Judic. xvi. 4. (19) Mat. xxvl. 68.
(20) Luc. xxii. 65. (21) Psal. cxxxix. 4.
ON THE INJURIES CHRIST RECEIVED. 295
might provoke Him to impatience, and be the better re-
venged of Him.
2. And it is very likely that they repeated afresh all
their former injurious words, calling Him " Samaritan,^'
possessed with "a devil," glutton,(22) drunkard, "a friend of
publicans," an infringer and violator of the feasts of Sab-
baths, seditious, a stirrer up of the people, enchanter,
necromancer, a blasphemer against God, and the like; in
such a way, that they fully satisfied the longing they had
to injure and abuse Him, accomplishing in our Lord Jesus
that which holy Job said of himself : — " They have open-
ed their mouths upon me, and reproaching me, they have
struck me on the cheek, they are filled with my pains.""
(23)
3. And our Lord Himself, as the prophet Jeremiah said,
was also satisfied even at the full with injuries, desirous,
notwithstanding, to endure yet more enormous, which
doubtless were not wanting to Him the rest of that night,
for the longing desire of His enemies in this kind was like
that disease which physicians call " appetitus caninus," a
ravenous and unnatural greediness after meat, as also like
to the insatiable thirst of the dropsy, both which are of
that nature, that though the parties attainted do eat and
drink till they burst again, yet are they still hungry and
thirsty, even until death; nevertheless, the desire and ap-
petite of our Lord Jesus was the hunger and thirst of an
infinite charity, which can never be fully satisfied ; and so
though they desired to fill and press Him down with
injuries, yet was He still ready to have endured more.
Colloquy. — 0 blessed be the insatiable charity, and
the burning fire of so fervent a love, which could never
say to them that injured Him, " It is enoiigh."(24)
4. Finally, as touching those five sorts of injuries, the
(22) Joan. viii. 48. (23) Job. xvi. 11. (24) Prov. xxx. 15.
296 ' MEDITATION XXX.
Evangelists did not disdain to recount particularly the
a fronts and abuses of our Saviour, because they well knew
that it was a great glory to God, to our Saviour, and to
us, that He should endure all this for our sakes; and con-
sequently that we should not disdain to suffer the like,
but rather that we should glory in them, and love with all
our hearts Him that gave us such arguments and proof of
His love towards us, praising Him without ceasing, and
joining continual thanksgiving, with continual services,
for all of which I may make as it were a litany in this or
such like manner, saying: —
Colloquy. — I give Thee humble tlianks, 0 most
sweet Jesus, for having suffered with such an unspeak-
able patience and humility, that Thy enemies should
spit upon Thy face, blindfold Thine eyes, buffet Thy
cheeks, pluck off Thy beard, tear off Thy hair, beat
Thee down to the ground with blows, and that they
should fill Thine ears with innumerable blasphemies.
And I heartily beseech Thee, dear Lord, by these
most holy pains, to pardon me my sins which have
been the cause of them, and to make me so happy as
that I may endure for Thy sake in all patience and
charity the pains that Thou hast endured for me.
Amen.
POINT VI.
1. Consider, first, that which our Lord must have suffer-
ed the rest of the night, which is far more than we are able
to conceive, for the high priest and others having gone
away to take their rest, our Lord remained still strongly
hound in that hall with many soldiers to guard Him, to
whom ran also all the servants and the basest scullions of
the house, who during the whole night made it their pas-
time to mock and scoff at Him in those five things before
mentioned, besides many others which Satan suggested to
them, to revenge himself by that means on Christ our
ON THE INJURIES CHRIST RECEIVED. ^97
Lord, as also to soil His constancy; and whilst some
through weariness went their way to sleep, others came
in their places to prosecute these injuries, not giving Him
one moment of rest or leisure to breathe all the night
long. He serving them for a butt and mark to shoot at,
according to that which Simeon had prophesied of Him
when He said, that He should be put " for a sign which
shall be contradicted." (25) And to that of the prophet
David: — " But I am a worm and no man: the reproach of
men, and the outcast of the people." (26)
2. But how did this sovereign Eedeemer behave Him-
self then? Not as man^ but as more than man, and the glory
of all men ; He showed a face of diamond and a body of
steel, without being weary of enduring, or once shoiving
any sign of dislike or tedioitsness, and inwardly He offered
all these distresses to His heavenly Father for sinners,
praying continually for them with exceeding fervour, so
that we may truly say of Him, that which is in the Gos-
pel:— " Et erat pernoctans in oratione Dei'' — " He passed
the whole night in the prayer of God ;" (27) that is, in
most high prayer worthy of God, neither the multitude of
the injurious words which He heard, nor the extremity
of the pains that He endured, being able to divert or
weary Him. He had there with Him, present in His
mind. His disciples, though they were dispersed one from
another like sheep without a shepherd, for whom He
prayed most earnestly, lest the infernal wolf should devour
them; and I may likewise believe that He held me also as
present in His memory, and that He offered up His prayer
to His Father for me.
Colloquy. — 0 my Saviour, that I had been there to
keep Thee company, and to temper in some sort the de-
solation of so long and doleful a night ! Behold, I here
(25) Luc. ii. 34. (26) Psal. xxi. 7. (27) Luc. vi. 12.
298 MEDITATION XXX.
offer myself in spirit before Thee, desirous to spend
the night in the prayer of God, joining my prayer with
Thine, that so I may obtain a good and speedy des-
patch.
POINT VII.
Consider, lastly, that some one of the disciples, perad-
venture St. John, carried the news of our Lord''s seizure to
His mother, the most sacred Virgin, who was at that time
in Mary Magdalen's company, together with other holy
women, where they had eaten their Paschal lamb.
1. Understanding, therefore, the heavy tidings, her soul
wa^ presently pierced with the " sword^^ of sorrow, and so
violent a grief possessed her, that she might truly have
pronounced her Son's words: — "My soul is sorrowful,
even unto death ;" that is, it is overwhelmed with mortal
heaviness, with the sorrows and pangs of death ; for as her
love towards Him was most inflamed, and her faith most
lively, with which she apprehended the injuries and pains
that He was to endure, so understanding now that He was
plunged into those torments, her soul was filled with bit-
ter grief, and absorbed in a sea of marvellous compassion,
inasrauch as we may well say of her with the prophet
Jeremiah: — "Great as the sea is thy destruction: who
shall heal thee?" (28)
2. Nevertheless, this Virgin, replenished by God, after
the example of her son, had recourse to prayer, and casting
herself upon her knees, her face prostrate upon the earth,
she might say: — "Sovereign Father, if it be possible let
not my son taste of this cup, or else season somewhat its
excessive bitterness ; nevertheless. Thy will be done, and
not mine. — ' Abba Father,' all things are possible to Thee,
transfer this chalice of my son to me, and I will drink it,
to exempt Him that He may not drink it, ' yet not my
(28) Thren. ii. 13.
ON THE PRESENTATION OF CHRIST BEFORE PILATE. 299
will, but Thine be done.' " In this prayer did she insist a
long while, exercising acts of confidence and resignation,
and conforming her will to the will of God ; and it is to
be thought, that falling into an agony she prayed the lon-
ger, until the eternal Father, by an angel, or by Himself,
sent her some internal comfort.
3. Then she rose up from her prayer, and after her son's
example, like a good mother, she began to comfort those
that were in her company^ lest they should lose their faith ;
and the rest of the night she spent in thinking upon the
afflictions that her son endured, according as she had read
them in the books of the prophets, the consideration of
which caused in her rivers of tears.
Colloquy. — 0 most sacred Virgin, who, like another
Sion, dost weep and lament all night long, pouring
down thy cheeks streams of tears, without receiving
any jot of comfort from any of thy friends in this
affliction, (29) thou hast certainly reason to weep, for
" the breath" and life of our mouth, " Christ, is taken in
our sins."(30) 0 my sins that are the cause of so
great grief to Jesus, and to His mother, weep, mine
eyes, all night long, weep and lament with an extreme
sorrow, pouring down along your face great and abun-
dant floods of tears, seeing that you cannot comfort
them any other way than by bewailing your sins, which
are the cause of their tears.
MEDITATION XXXI.
ON THE PRESENTATION OF OUK LOED BEFORE PILATE, AND THE UNHAPPT
DEATH OF JUDAS.
POINT I.
*' And as soon as it was day, the ancients of the people,
and the chief priests and the scribes came together, and
(29) Thren. i. 2. (30) Thren. iv. 20.
300 MEDITATION XXXI.
they brought Illm into their council ' the second time,'
saying: — If Thou he the Christ tell us. And He said to
them, If I shall tell you, you will not believe me. And if I
shall also ask you, you will not answer me, nor let me go.
But hereafter the Son of Man shall be sitting on the right
hand of the power of God. Then said they all, Art Thou
then the Son of God ? Who said. You say that I am. And
they said, What need we any further testimony ? For we
ourselves have heard it from His own mouth." (1)
1. Consider, first, with what impatience they all, as well
our Lord as His enemies, though with different ends,
expected the appearing of the " t?«?/," — our Lord, because
He intended that day to accomplish the redemption of the
world, which He had expected the space of thirty and
three years, reputing that day to be His, because it was
entirely for our good. — His enemies longed that it were
day, in order that they might bring to pass their damnable
intent of puttmg Him to a cruel death; and for this
reason they rose so early in the morning, to assemble
themselves again together in council. Hence I will draw
affections of gratitude to our Saviour, for the great desire
He had to see this day ; I will likewise draw forth affec-
tions of shame and confusion, considering how diligent the
wicked are to do evil, and how early up to execute their
own wills, I myself remaining so slothful to execute the
will of Almighty God.
2. Consider the malice and deceitful craftiness of those
scribes, in the question they proposed to our Lord, to en-
trap and take Him at an advantage, in what manner
soever He should frame His answer; for if He had denied
Himself to be Christ, they would have replied that He
was contrary to Himself, and that He condemned Himself,
for having procured that He should be taken and esteemed
(1) Luc. xxii. 66.
ON THE PRESENTATION OF CHRIST BEFORE PILATE. 301
for Christ ; but if He confessed it, according to His first
interrogatory, then they would have sufficient matter of
condemning Him.
3. The answer of our Lord, His admirable prudence,
modesty, and meekness, accompanied with great liberty of
spirit, adding this second time, that He should be sitting
at the right hand of the power of God, thereby to make
them fear; and to give us likewise to understand, that His
humiliations were to end with an exaltation, as ours also
will, if we follow in His footsteps.
4. Finally, with a spirit far different from that of these
traitors, beholding our Lord, by reason of the grievous
torments of this troublesome night, so disfigured, I will
ask Him, — Art Thou my Jesus^ the Christ ? the Messiah ?
*' the Son of the living God?" and the splendour of the
eternal Father? and He that is "the figure of His sub-
stance," and the invisible image of Almighty God? If
Thou be, as indeed Thou art, who has dared thus to dis-
figure Thy face? who has thus defiled it with spitting,
who has thus darkened it with bruises? who has thus
ill-treated Thee, without any respect at all of Thy vener-
able Person ? My sins, dear Lord, are the cause of this, and
Thy charity has taken upon Thee these marks, to testify
thereby that Thou art indeed the Christ, the Son of the liv-
ing God, who art come into the world to redeem the same,
because none other but Jesus Christ could possibly have
endured so cruel torments with so affectionate and loving
an affection, and that in punishment of sins which He
had not committed ; and seeing that Thou hast suffered
these pains. Thou art my Christ, my God, and my Sa-
viour, to whom be all honour and glory, for ever and ever.
Amen.
POINT II,
When they had understood His answer, " the whole
302 MEDITATION XXXI.
council binding Jesus anew, led Him away^ and delivered
Him to Pilate:' (2)
1. In this third station that our Lord made, the ecclesi-
astical estate of the Jews^ open enemies to our Lord, by
this sentence gave Him over to the secular poioer of Pilate,
then president for the Komans, that by him He might be
rigorously punished, judging that pain with which they
could punish Him too little, because their intention was
that He should die a cruel death, divine providence having
so ordained it, to the end that both Jews and Gentiles
should concur to the death of Him, who was to die for the
salvation of all.
Colloquy, — 0 sweet Jesus, if those of Thine own
nation, to whom Thou hast done so many favours,
condemn Thee in this manner, what will strangers do,
who know Thee not ? And yet, notwithstanding this,
dear Lord, Thou art prepared to be persecuted by
all, in order to save all, for Thy death is our life, and
Thy condemnation in this council of the wicked will
be our salvation before God, for ever and ever.
Amen.
2. Consider with ichat cruelty they led our Lord through
the streets of Jerusalem^ gathering together, with their
clamours and shoutings, a great company of people; for
there were at that time in the town very many assembled,
for the feast of the Paschal lamb. Our good Jesus was
led forth a great pace with His hands bound, but with a
countenance very modest, grave, and mild, suffering Him-
self to be dragged on by these tigers, without making them
any resistance at all, and enduring all the reproaches and
ill-language that they used against Him, with a far greater
disgrace than on the night before, for it being now open
day, every one might behold and note Him, and under-
(2) Marc. xv. Ij Luc. xxiii. 1.
ON THE PRESENTATION OF CHRIST BEFORE PILATE. 303
standing that this was done by command of the high priests,
who closely followed Him there, no man dare gainsay
them; nay, so far were they from that, that every one
cried out and railed against the prisoner.
Colloquy. — I give Thee humble thanks, 0 good Jesus,
for all the steps Thou madest from the house of Cai-
phas to that of Pilate, as also for all the disgrace Thou
didst endure all the way long, by all which, I beseech
Thee, that Thou wilt vouchsafe to pardon me the
wicked steps I have made to offend Thee, and that it
will please Thee to direct them in such manner here-
after, that they may be all employed in Thy service.
Amen.
POINT III.
Judas seeing that our Saviour was condemned to die by
the council of the high priests, and that they were now
leading Him to Pilate for the confirming of the sentence,
and to have it put in execution by him, began to repent
himself of what he had done, and going to the Temple,
where certain priests and ancients were busied in affairs
of their office, said to them: — " Peccavi, tradens sanguinem
justum" — " I have sinned in betraying innocent blood."
But they said: — " Quid ad nos? Tu videris" — " What is
that to us? Look thou to it." "And casting down the
pieces of silver in the Temple, he departed; and went and
hanged himself with a halter." (3)
1. Consider how the Devil blinds tlie eyes of the sinner,
when he commits sin, for fear that, seeing the deformity of
the offence, he should abstain from committing it, but
after the sin is committed he takes off the blind, and makes
the fault seem far greater than it is, representing it before
them so ugly, that he drives them for very shame into
despair, as it chanced to Cain, who in despair said to
(3) Mat. xxvii. 3.
304 MEDITATION XXXI.
God: — "My iniquity is greater than that I may deserve
pardon." (4)
Colloquy. — I know well, 0 God, the greatness of
my sin, but I acknowledge also that Thy mercy is yet
far greater, in which I hope to obtain the pardon
which I no way merit, because Thou desirest not the
death of a sinner, but "rather that he should be con-
verted from his ways, and live."(5)
2. Judas, indeed, began to do penance^ and practised all
its three parts, for he had an interior sorrow in that he
was moved with repentance; he confessed his sin plainly
before the priests, in that he said, — " I have sinned in be-
traying, innocent blood;" finally, he made satisfaction^
restoring the money that he had received unjustly. Not-
withstanding, all this profited him nothing, because neither
was his repentance good, nor his sorrow true, nor was the
confession made to whom it ought to have been made, nor,
finally, with hope of obtaining pardon. Which thing
shall serve me for a warning to procure that my penance
be neither feigned nor deficient, for it is not enough to say
as Judas did: — " Peccavi" — "Ihave sinned,"(6) but it must
be said in the way that David did, to whom when he said
" I have sinned," God forgave his sin, because he uttered
those words with great contrition and confidence of obtain-
ing pardon.
3. Consider the olstinacy of these Jews, together with the
cruelty of the priests, who seeing the repentance of this
disciple, and that he acknowledged the innocency of his
master, notwithstanding, persisted still in their malice,
saying to him: — "Quid ad nos? tu videris" — "What does
thy master's innocence concern us, or that thou hast done
wickedly in betraying Him ? thou shouldest have looked
to that before." Which froward answer of theirs drove
(4) Gea. iv. 13. (5)Ezech. xviii. 23. (6) 2 Reg. xii. 13.
ON THE PRESENTATION OF CHRIST BEFORE PILATE. 305
him into despair ; by which it is plain how perilous a thing
it is not to sliow a good countenance to sinners, when they
give any sign of repentance, which manner of proceeding
is very far from the spirit of our Lord Jesus, of whom it
is written: — "The smoking flax He shall not quench;"
(7) that is, He does not put out the match of the lamp
that has ever so little light in it, but on the contrary, He
uses diligence to keep it in, and lights it again, that it may
burn the brighter.
4. Fourthly, consider the just judgment of God in aban-
doning this traitor, as his sins deserved, and permitting that
he should not find any consolation among men, nor con-
tentment in his money, which, after he had accomplished
his desire, served for his hangman, and even racked and
tormented him, causing in him a greater anguish of mind
to keep it than he had in the beginning to get it; inso-
much that he cast down this money, without once having
the heart to make recourse to God, or to crave pardon of
his master, but tortured with his own conscience, and
urged forward by Satan, not daring to expect the resur-
rection of Jesus, of which he had an assured knowledge,
he resolved with himself to hang himself out of hand,
which he did, to the end that all of us might, in this
miserable wretch, consider the punishment of covetousness,
which was, to lose both money, life, and eternal felicity, to
die by his own hands, bursting "asunder in the midst,"
(8) and pouring out his very bowels, for not having had
the bowels of compassion towards our Lord Jesus.
5. Consider, finally, the feeling that our Lord had of the
damnation of this disciple, and how willingly He had
received him to mercy, if, instead of going to the priests
of the Temple, he had had recourse to Him with truQ
repentance.
C7) Is. xlii. 3. (8) Act. i. 18.
Vol. IV.-ao.
306 MEDITATION XXXI.
Colloquy. — 0 most merciful Father, who dost not
abandon a sinner, be he ever so much loaden with
offences, seeing that Thou hast such a tender feeUng
of those that are Thine, do not, I pray, phick Thy
hand from me, for if Thou leavest to hold me, I shall
with Judas fall into despair, forasmuch as there is no
sin that one commits but another man may, if Thou
givest him the bridle in his own hands, commit the
same.
POINT IV.
The chief priest having received back the pieces of
silver again, after they had consulted together what they
should do with them, they would not "put them into the
corbona," or common box of the Church, " quia pretium
sanguinis erat," — " because if was ^''the price of blood, but
they bought with them the potter's field, to be a burying
place for strangers." (9)
1. Consider, on the one side, the hypocrisy of these
wicked priests, and on the other side, the goodness of
Almighty God, who by a secret instinct inspired them to
do the same, to signify that the blood of Jesus Christ
should be of no profit to the priests of the Temple and
their followers, but that it w^as to be the price wherewith
should be purchased eternal rest, to such as live in this
world like poor pilgrims.
2. Moreover, consider how our Lord showed the love
which He lore to the poor, in that He would that the price
of His blood should give burial to them, stirring us up by
this to works of mercy, though it should be with the price
of our blood.
Colloquy. — 0 sweet Jesus, seeing that Thou dost
so much love us, as to turn to our profit all that be-
longs to Thee, behold, I beseech Thee, my poverty,
(9) Mat. xxvii. 6, 7.
ON THE ACCUSATION OF CHRIST BEFORE PILATE. 307
and relieve it with the price of Thy blood, to the end
that I may pass as a pilgrim in this hfe, in such sort
that I may diligently travel unto the happy rest of
the life everlasting. Amen,
MEDITATION XXXIL
ON THE ACCUSATION OP CHBI8T BEFOKE PILATE, AND ON THI QITESTION HB
ASKED HIM.
POINT I.
Our Lord being presented before Pilate in his place of
judgment; — "Pilate therefore went out to them, and said,
What accusation bring you against this man? They
answered and said to him, If He were not a malefactor we
should not have delivered Him up to thee.*' (1)
1. First, considsr the bad entertainment, and evil treat-
ment that Pilate used towards our Lord, when he saw Him
thus led so straitly bound, with such a multitude, and
upon so solemn a day, persuading himself that this mu&t
needs be some very abandoned fellow, seeing that He was
brought thither by persons of such quality, and at that
hour of the day. Take, therefore, compassion to see thy
Lord so contemned, and call to mind that He received
after another fashion the adulteress, that was brought by
the Jews to Him to be judged of her act. (2)
Colloquy, — 0 most merciful judge, who dost receive
with so great mildness accused persons, not only when
they are innocent, but also when they are guilty, de-
livering them from their cruel accusers ; how comes it
to pass that Thou, being innocency itself, dost endure
to be received of this proud judge with so great igno-
miny ? Seeing that Thou confoundedst the accusers of
her that was faulty, making them to drop away one
(1) Joan, xviii. 29, 30. (2) Joan, xxviii. 3.
308 MEDITATION XXXII.
after another by writing only their sins with Thy
finger upon the earth, why dost Thou not write them
out now, to the end that they, being confounded, may
abandon Thee, and desist from accusing Thee ? But
Thy mercy is so great, that, having compassion of
sinners, it will not have any on Thyself in enduring
for them. DeUver me, sweet Lord, from my accusers,
when I am presented before the tribunal of Thy jus-
tice, and receive me in mercy, that so being freed by
Thy means, I may enjoy Thee for ever. Amen.
2. The pride and extreme presumption of these accusers of
our Lord, in saying : — " If He were not a malefactor we
would not" accuse Him before thee, — as if they would
have said, — " It suffices that we, who are the high priests
and the doctors of the law, do here present Him to thee, to
assure thee that He is a malefactor." O sovereign humi-
lity, which humbles in this manner the sovereign benefac-
tor! From this humility of our Lord Jesus, who being
the benefactor to all, would, notwithstanding, be esteemed
for a public malefactor, even by those themselves to whom
He had done greatest good, I will draw a singular affection
to humility, esteeming it a happy thing to do good to all,
and that all esteem me for a malefactor, in imitation of my
Saviour.
POINT II.
"Pilate therefore said to them, Take Him you, and
judge Him according to your law. The Jews, therefore,
said to him. It is not lawful f jr us to put any man to
death." (3) that is to say, to punish Him with that kind
of death which this man deserves, for we have only
power to stone Him to death, which certainly would be a
pain too easy for His misdeeds.
1. Then did they frame His accusation upon three heads:
(3) Joan, xviii. 31.
ON THE ACCUSATION OF CHRIST BEFORE PILATE. 309
— i. That by His false doctrine He stirred up the people to
sedition; — ii. That He forbade to pay the tribute that was
due to Ccesar;— iii. That He called Himself Christ, the
King, — that is to say, — that He claimed to be the Messiah
promised, who was to be King of the Jews.
2. Consider here the malice of these accusers, and the
calumnies that they forged against our Lord Jesus with a
most venomous heart, for there was nothing so clear as
that our Lord did not *' stir up the people to sedition,"
but that He rather excited them to penance, and to all
sorts of virtues, insomuch that He used these words to
His disciples, saying: — "The scribes and Pharisees have
sitten upon the chair of Moses. All things, therefore^
whatsoever they shall say to you, observe and do." (4)
And so far was He from " forbidding to give tribute to
Caesar,'' that He commanded, saying: — "Eender, there-
fore, to Caesar the things that are Cassar's, and to God the
things that are God^s." (5) He even Himself paid the
tribute for Himself and St. Peter, though He were not
bound to do it. Neither yet had He ever named Himselt
temporal king, such as the Komans ordained ; on the con-
trary, when they would have made Him a king He fled
from them, and hid Himself in the mountain. As for
naming Himself the Messiah, the works He did yielded
sufficient testimony of it. But what could the malice of
these false accusers do worse than to invent such calum-
nies? And what greater cruelty than not to satisfy their
rage with that death Avhich they could have put Him to,
but to forge crimes against Him, with the intent of con-
demning Him to another more cruel death, viz., to the
death of the cross ?
Colloquy. — O sweet Jesns, I give Thee humble
thanks for the silence with which Thou dost hearken
(4) Matt, xxiii. 2. (5) Luc. xx. 25.
310 MEDITATION XXXII.
to these calumnies, which Thou couldst most easily
have overthrown ; grant, I beseech Thee, that I imitate
Thy patience, and deliver me from the vice of hatred,
which forges such calumnies against those that it ab-
hors.
POINT III.
Pilate having understood that which they had charged
Him with, " went into the hall again, and called Jesus,"
to examine Him upon the crimes imputed to Him, beginning
with the last, which he esteemed the most enormous, and
said to Him: — " Tu es Eex Judeorum?" — " Art Thou the
King of the Jews ?" And our Lord perceiving that He
asked Him simply, answered him: — " My Kingdom is not
of this world. If my Kingdom were of this world, my
servants would certainly strive that I should not be
delivered to the Jews, but now my Kingdom is not from
hence.'' Pilate interrupting Him, said to Him: — "Art
Thou a king then ? Jesus answerd, Thou sayest that I am
a king ; For this was I born, and for this came I into the
world; that I should give testimony/ to the truth. Every one
that is of the truth, heareth my voice.'''' (6)
As concerning the interrogation that Pilate made to our
Lord, consider the notable sentences that He uttered in
His answers.
1. The first, that Bis ^^Kingdom''' was '■^not of this
world,'''* as are those on earth, and therefore He had neither
warriors, nor a guard of soldiers, nor other officers, such
as earthly kings ordinarily have in their kingdoms. And
He did not content Himself with saying that He was not
a king, but that least of all He pretended to be one, nor
ever had pretended, as His accusers feigned.
2. The second was, that He was truly a king, but a celes-
tial king, and that He had a kingdom, but that His King-
(6) Joan, xviii. 33—36.
ON THE ACCUSATION OF CHRIST BEFORE PILATE. 31 L
clom was of the other world, which is the Kingdom of
heaven, and the spiritual Kingdom of His Church, and con-
sequently He had vassals and servants, yet celestial and
spiritual, which are the angels, the just, and faithful, that
believe in Him, for such as the king is, such are His vas-
sals, and such as the Kingdom is, such are His citizens.
Colloquy. — 0 sovereign King, constituted by the
eternal Father over the mount of Sion,(7) how justly
did it appertain to Thy greatness to be also King of
this world, and to have to Thy vassals and slaves all
the kings of the earth. iS^evertheless, Thy infinite
charity renounced this worldly pomp, that Thou
mightest thereby show us an example of humility, and
to lift up my heart to aiming at the celestial Kingdom,
in contempt of this earthly kingdom. Vouchsafe, O
my gracious king, that I be a vassal worthy of Thy
i\ ingdora, giving me courage to tread under my feet
al jthat the world prizes and esteems.
3. The third sentence was, that He "was horii" ^'- into
this world" to '"''give testimony to the truth,'''' — that is, to
teach it and preach it, confirming it by miracles and works
worthy of admiration, in which He had three particular
excellencies: — i. That He never averred thing that was
false or fabulous, but that which was the pure verity,
and behoveful to attain to that Kingdom whereof He was
King : — ii. That He published this truth with an invinci-
ble courage, although He were to lose His life by declar-
ing the same: — iii. The last, that when it was a thing that
turned to His glory. He spoke it not for His own honour,
but for the accomplishing of His charge, which was to
bear witness of the truth. In imitation of this our Lord,
I will persuade myself that I am likewise born and am
come into the world to bear witness to the truth, by my
(7) Psal. ii. 6.
312 MEDITATION XXXII.
works and words, endeavouring always to make appear in
them the divine truth, without mingling either falsehood
or fiction, though it should cost me my life.
4. The fourth sentence was, that all those that are of the
hand of truth, and love the same, hearken to His ^'■mice,''^
and give credit to that which it says, obeying all that it
commands. By this, therefore, shall I see whether I am
of the band of Jesus, who is the truth itself, or else of the
band of the Devil, who is the father of falsehood. (8) In
all this that has been said, consider the authority of our
Lord Jesus, and of the divinity that clearly shone in Him,
who amidst so great contempts and disgraces, notwith-
standing continued to execute the office of a master. And
if this wretched judge would have hearkened to Him, He
was ready to have taught him clearly this truth, but the
unhappy wretch, although he had declared some desire to
have known it, by demanding of our Lord: — "Quid est
Veritas?" — "What is truth?" did not wait for the answer,
because, indeed, he did not deserve to understand it.
Colloquy. — 0 heavenly master, answer to my heart
what truth is, and make me firmly to believe the same.
Thou, 0 my God, art the truth itself, and all that
proceeds from Thee is truth ; Thy doctrine is truth,
Thy precepts, Thy counsels, Thy miracles, and Thy
sacraments are truth. Oh that my life conformed
itself to this truth, and advanced itself every day more
in this truth, until it should behold Thee clearly in
Thy glory. Amen.
POINT IV.
From these answers of our Lord so exact and prudent,
did Pilate gather His innocency, and leading Him after
him out of the place of judgment into the sight of all the
people, said to them: — "I find no cause in this man,"
(8) Joan. viii. 44.
ON THE ACCUSATION OF CHRIST BEFORE PILATE. 313
worthy of death. The chief priests and the ancients hear-
ing this, and fearing that Pilate should let Him go, began
to propose new matter of accusations, to all which our
Saviour answered not one word. Whereupon Pilate again
asked Him — " Answerest Thou nothing? Behold in how
many things they accuse Thee,'' and the proofs they bring
against Thee; why dost Thou not return an answer?
'■'■ But Jesus answered nothing: so that Pilate wondered." (9)
1. Consider, first, this admirable silence of our Lord
Jesus, which, not without reason, caused in Pilate great
amazement, as a thing altogether new and strange, and
which had not as yet been seen in the world; for that
there occurred many occasions, which, in all human judg-
ment, ought to have made Him speak and answer for
Himself. For there were many of the principal heads of
their accusations evidently false, and that in matters very
heinous, and of extreme dishonour to Him, proposed by
personages of very great quality, and with intention to get
Him condemned to a cruel and ignominious death ; besides,
the judge himself moved Him to answer, and to defend
Himself, that he might have absolved Him, knowing well
His innocency. Certainly the least of these things might
have sufficed to make a man speak; nevertheless, our
Lord Jesus being no way moved, either with the one or
the other, would hold His peace without answering a sin-
gle word; showing in this His grave meekness and pa-
tience, not only in that He would not revenge Himself of
His calumniators, but that He would not so much as
oppose their forgeries, which He could very easily have
done. He likewise made manifest here His great fortitude,
declaring by effect that He little feared either the dishonour
or the torments of death, seeing that He would not so
much as open His mouth to defend Himself, at whicin
(9) Luc. xxiii. 4; Marc. xv. 4.
314 MEDITATION XXXII.
Pilate so mucli marvelled, and at wliich I myself ought
likewise to wonder.
Colloquy. — 0 good Jesus, with how great reason
was the name of " admirable" (10) imposed upon Thee,
since Thou art not only admirable in miracles and exal-
tations, but also in distresses and humiliations. Admi-
rable is Thy meekness, — admirable Thy sufferings, —
admirable Thy silence ; Thy taciturnity before Cai-
phas w^as certainly admirable, yet this before Pilate
was much more, in regard that the accusations were
far more grievous, the peril much greater, and the
judge better disposed to hearken to Thee. Such a
silence, 0 Saviour, was needful to correct my babbhng,
and to give me an excellent example of holding my
peace by enduring injuries patiently. *' Set a watch,
O Lord, before my mouth, and a door round about my
lips."(ll) Permit not my heart to decline itself into
words of malice, to "make" vain "excuses in sins." I
intend also, by the assistance of Thy holy grace, to
" set a guard to my mouth,"(12) when the sinner shall
stand against me, and to hold my peace and humble
myself in suppressing that which I might lawfully
utter in my defence, as Thou didst here keep in that
which might have served for Thy justification.
2. I will also hence gather that such a rare silence as
this is cannot he found, but in those who have thoroughly
mortified i?i themselves the love of honour and of life, for such
neither fear dishonour nor death, wholly relying upon the
divine providence, as we have said before. And this is
that which the Holy Ghost intends when He says: —
" Melt down thy gold and silver, and make a balance for
thy words, and a just bridle for thy mouth: and take heed
lest thou slip with thy tongue: ''(13) that is, assemble to-
(10) Is. ix. 6. (11) Psal. cxl. 8. (12) Psal. xxxviii. 2.
(13) Ecclus. xxviii. 29.
ON THE PRESENTATION OF CHRIST BEFORE HEROD. 315
gether all the moral virtues with the virtue of charity,
(figured by the gold,) and all the virtues of the understand-
ing, with that of prudence, (figured by the silver,) foras-
much as all of them are requisite to know when to speak
and when to hold one's peace; in regard that all vices join
themselves together, to untie and set at liberty the tongue,
and for this cause it is most needful, that all virtues con-
spire together to the sure tying of the same, and therefore,
" If any man offend not in word, the same is a perfect
man."(i4)
MEDITATION XXXIII.
ON THE PRESENTATION OF CHKIST BEFORE HEROD, AND OF THE INJURIES THERE
RECEIVED BY HIM.
POINT I.
The priests and the rest of the multitude persisting in
accusing Christ, said to Pilate, '* He stirreth the people,
teaching throughout all Judea, beginning from Galilee to
this place.^\l) From which speech Pilate gathered that
Christ was a Galilean, and so to be of the jurisdiction of
king Herod; understanding Him therefore to be of his
jurisdiction, (who at that very time was in Jerusalem,) he
sent to him this prisoner, that he might take notice of
His cause.
1. Our Lord, of whom St. Peter says that He passed
" from Galilee," throughout all Judea, " doing good" to
all, and healing all that were oppressed of the Devil, is
now accused to have seduced the people with His evil
doctrine, from Galilee throughout all the parts of Judea;
to declare hereby how much He would be humbled, per-
mitting that all His journeys and preachings, which tended
(14) Jac. iii. 2. (]) Luc. xxiii. 5.
31G
MEDITATION XXXIII.
to no Other end but to the profit of that people, should be
calumniated with the title of their ruin.
2. Consider the fatigue and ignominy that our Lord en-
dured in this fourth station, from the house of Pilate to the
palace of king Herod, being led through the principal
streets and public places of Jerusalem, with a vulgar
crowd, it being now broad day : admire the charity and
humility of the Son of God, who would be trailed before
so many tribunals, of which every one was worse than the
previous ; and to come before the tribunal of a king most
cruel and most unjust, who had incestuously taken to him
the wife of his own brother, and had cut off the head of
St. John Baptist, who reprehended him for the same, which
was so ordained by His own providence, to the end that
the more He endured for us, the more He might oblige us
to His service, giving us herein most effectual examples of
His patience.
POINT II.
" And Herod seeing Jesus, was very glad, for he was
desirous of a long time to see Him, because he had heard
many things of Him: and he hoped to see some sign
wrought by Him. And he questioned Him in many
words. But He answered him nothing. And the chief
priests and the scribes stood by earnestly accusing Him."
(2)
1. Consider here the joy that Herod had seeing our Lord,
and the courteous entertainment he gave Him, not for
charity, but of curiosity to see a man so renowned, and
hoping to see some unwonted novelty. Nevertheless, all
this afterwards turned to the greater disgrace of Christ
our Lord, who, not respecting this His kind usage, would
not reply a word to him, in answer to his questions, nor
work any miracle in his presence.
(2) Luc. xxiii. 8,
ON THE PKESENTATION OF CHRIST BEFORE HEROD. 317
i. In detestation of his wickedness^ treating him as an
excommunicated person, and one unworthy to see His
marvels, and in this regard He termed him a " fox," de-
claring thereby the crafty malice with which he had cut
ojBf the principal sprigs of the vine of our Lord.
ii. Secondly, in condemnation of his vain curiosity/, for
Almighty God does not pronounce His divine words, nor
work His wonderful Avorks, only to content a curious de-
sire; for whoever treats with Almighty God by prayer,
having this vanity of spirit, will find Him both d^af and
dumb in his behalf, and Avithout feeling any inspirations,
or his interior words, or good motions in matters of import-
ance.
iii. To show hereby the great desire He had to suffer and
to die : for He that had wrought miracles, to the end that
He might be able to die for man, miraculously depriving
Himself of the glory of His body that was due to it, being
always blessed in His soul, would by no means be induced
to work any miracles, to avoid torments and death itself,
which thing confounds our tepidity, who crave miracles at
God's hands, to be delivered from the pains or crosses that
we will not endure.
Colloquy. — 0 good Jesus, who hast wrought so
many miracles for relieving the necessities of others ;
why dost Thou not work at the least one for helping
Thyself before Herod ? I grant, indeed, that his cu-
riosity does not deserve it, but necessity requires it ;
yet Thou wilt not hearken to the cries of Thine own
necessities, to the end to hear the cries of our calami-
ties, and wilt die to remedy them.
2. For the same cause, although the priests and scribes
accused our Lord Jesus with might and main before He-
rod, yet He held His peace with a silence no less admirable,
than that which He kept before Pilate ; nay, in a certain
318 MEDITATION XXXIII.
mann€r greater, for that He had already spoken to Pilate,
being in the judgment hall, discovering the truth to him
of what he demanded ; but here He speaks not so much
as one word to Herod, neither to defend Himself, nor by
way of compliment or human respect, although He knew
well that by this silence He incurred his indignation,
teaching us hereby the holy liberty we ought to use of
holding our peace before kings and princes, and not to do
before them for any worldly consideration what they de-
sire, though thereby we incur some danger and damage.
POINT III.
Herod, seeing that our Lord returned him not so much
as a word, with his courtiers began to contemn Him, and
all his army began to scoiFatHim: — '■'■And putting on Bim
a white garment^ sent Him hack to Pilate.''\3)
1. Consider here the sentence of this unjust king against
our Lord, in esteeming Him to be a man without judg-
ment, rude, clownish, and lacking good manners, who had,
of doltishness and simplicity, held His peace, and desired
to be a king ; and for this cause he w^ould not condemn
Him to death, but would only disgrace Him, clothing Him
by way of mockery with a white garment, after the fashion
that the emperors wore, (saving that it was all ragged and
torn,) to make Him the more ridiculous. In this plight he
sent Him to Pilate, as if he had said: — "I send you here
back this fool and simple dolt, who of mere simplicity
would needs be a king.'' The whole army likewise, desi-
rous to revenge the injury done their king, and to flatter
him, hooted at our Lord, giving Him a thousand scoffing
and taunting insults, calling Him idiot, impudent dolt, and
fool, a petty king, and other infamous names and titles.
And it is also very credible, that, by the instigation of the
Devil, they forgot not to load Him as He passed through
(3) Luc. xxiii. 11.
ON THE PRESENTATION OF CHRIST BEFORE HEROD. 319
them with that scurrilous kind of injury used in the courts
of princes, all which our Lord endured with an admirable
patience ; to teach us to contemn vain honours of the world,
and to make no reckoning of the scoffing judgments that
men give of us, who use in this manner even God Him-
self.
Colloquy. — 0 divine Word, the Wisdom of the
eternal Father, I give Thee thanks that Thou wouldst
be so greatly humbled, as to be reputed of men for
simple and senseless ; such a humiliation was truly
needful, to heal my extreme pride and my presump-
tion. Oh how happy were he that could see himself
clothed with this Thy livery, as to be accounted for a
fool, — no just occasion being given of it on his part ; —
for certainly there is no greater prudence than to de-
sire to be contemned by the world for the love of
Thee, nor greater folly than to aspire after honours
without Thee.
2. Consider, secondly, tlie great disgrace that our Lord
endured in the streets of Jerusalem, these that lead Him con-
tinuing the scoffings begun by Herod's army, and calling
Him aloud, that all the world might hear them, — fool,
and fantastical king. 0 King of heaven, how far different
are these cries from those that they sung but five days
since, when they called Thee King of Israel, and the
"blessed" of our Lord; but now it is time to suffer — to
the end that Thou mayest shortly enter into Thy King-
dom, that which is written must be fulfilled: — "For the
simplicity of the just man is laughed to scorn." "The
lamp despised in the thoughts of the rich, is ready for the
time appointed." (4)
Colloquy. — 0 most precious lamp, which illuminatest
and burnest into doctrine, and brightness, which cast-
(4) Job. xii. 4.
320 MEDITATION XXXIII.
est forth the beams of meekness and patience, suffering
so great contempts for the love of us, the time will
come that Thy worthiness will show itself, to the con-
fusion of the rich and proud, who now contemn Thee.
Confound them, dear Lord^ in this life, by the exam-
ples of Thy humiliations, to the end tha^t, reflecting
upon themselves, they may love what they despised,
and despise what before they so much loved and es-
teemed.
3. Our Lord returned again ashamed before Pilate with
this new suit and livery, and was scoffed at afresh, and
abused by His ministers and servants, the injuries of the
most humble Jesus, still increasing, so that I be not wearied
with those that happen to me by my demerit, blushing for
shame at the care I have of being esteemed wise and pru-
dent, not able to endure that one should call me fool, or
ill-advised. To this effect I will call to mind that which
the apostle says, — " If any man among you seem to be wise
in this world, let him become a fool, that he may be wise.
For the wisdom of this world, is foolishness with God."(o)
As, on the contrary, the wisdom of God appears folly to
the world.
4. And it is to be noted that this white garment with
which our Lord was clothed for derision, was a siyn of the
candour and purity of His soul, and of the innocency of
His life, which is ordinarily accompanied with contempts
and humiliations : for it is a great point, as it is said in the
Canticles, (6) to be pure and white in the interior, and to
be sun-burnt and contemned in the exterior. And there-
fore I will crave of our Lord, that He clothe me with the
garment of His innocency in soul, and also with the livery
of His injuries in body, to the end that I may entirely re-
semble Him.
(5) 1 Cor. iii. 18. (6) Cant. i. 5.
ON THE PRESENTATION OF CHRIST BEFORE HEROD. 32].
Colloquy. — 0 Lamb without spot, in whose blood,
although it be red, the saints wash themselves, and
whiten their garments,(7) make me whiter than snow,
in imitation of Thy purity, and dye me with Thy
blood, in imitation of Thy Passion. Amen.
5. Consider, moreover, that " Herod and Pilate'"' who
*' before were eiiemies,'^^ '■'-from tjiat time were made friends '^"^
to signify that the princes of the earth leagued themselves
and conspired together against our Lord Jesus to persecute
Him, (8) nevertheless our Saviour by His death linked
them together in true friendship, uniting together the
Jews and Gentiles in the union of charity, figured by the
friendship that Herod and Pilate renewed between them,
which thing shows that the least humility is of force to
reconcile disagreeing hearts, considering that these two
men, having become enemies by occasion of a competition
about their jurisdictions, as soon as Pilate submitted him-
self to him, to send him this prisoner, who was one of his
subjects, became presently friends, all at the cost of our
Lord's humiliation, who, by His submission, purchased
the union of charity that is between the elect, founded
upon true humility.
t). To conclude, I may reflect upon the miserable ends
of these two judges, who thus contemned our Lord Jesus,
who, though He endures and dissembles His injuries, yet
as He is a most just judge, a time will come in which He
will chastise them according to their merits.
(7) Aroc. \ii. 14. (8) Fsal. ii. 2,
Vol. IV..— 21
322 MEDITATION XXXIV..
MEDITATION XXXIY.
THE JEWS' PEEFERBNCE OF BARABBAS, AND CONDEMNATION OF CHRI8T.
POINT I.
Pilate, desirous to deliver Christ our Lord from death,
seeing that Herod had not condemned Him, resolved to
use a means, as it seemed to him, very convenient for this
effect ; and it may be believed that it was by divine inspi-
ration.
There was a custom that the president, at the feast of
Easter, should propose two prisoners ©r more to the people,
giving them leave to choose one of the named, and him
they set at liberty. Pilate, taking advantage of this occa-
sion, named with our Lord Jesus Christ one only prisoner,
and he the most notorious malefactor that he held in pri-
son, called "Barabbas," a man seditious, a thief, and a
murderer, and for this cause detested and abhorred of
every one, supposing that the people, not to set at liberty
a man so wicked, would rather choose our Saviour Christ.
He then asked them, " Whom will you that I release to
you,'' according to the custom you have, "Barabbas or
Jesus, that is called Christ ?''(!)
1. In this thing is to be pondered the humiliation of
our Saviour Christ, who, being so great, so holy, so wise,
so universal a benefactor, enters into lots and competition
touching His reputation with an infamous fellow, a thief,
a rebel, a murderer, and a public malefactor, the contro-
versy being of no less importance than liberty, honour,
and life itself. Amongst us we esteem it for a great dis-
grace to be compared with a base fellow, or to dispute with
(1) Mat. xxvii. 17; Marc. xv. 6; Luc. xxiii. 17; Joan, xviii. 39.
ON THE COXDEMNATION OF CHRIST. 323
one that has inferior parts, but our Lord Jesus is here put
into the balance, with the most vile and abject wretch of
all the people, to give us an example of humility in all
occasions.
Colloquy. — 0 good Jesus, with how good reason
mayest Thou complain, and say that which Thou saidst
by Thy prophet : — " Cui assimilastis me, et adsequas-
tis ?" — '' To w^hom have ye likened me, or made me
equal ?"(2) But I see well, dear Lord, that Thou dost
yet expect a far greater injury^ for that our pride is
to be healed with a greater humility.
2. The people, as it were, standing- doubtful whom to
choose, the priests and ancients began to suborn them,
and '■'■persuaded them that they should ash Barahhas.""*
Here is to be considered the great solicitude of these cursed
priests to corrupt the people. For it is very probable that
they separated themselves into divers places, now speaking
to one, now whispering to another, telling them a thousand
evils of our Lord Jesus ; as that He was more seditious, and
a greater murderer than Avas Barabbas, seeing He made to
revolt, not only one city, but the whole province and
kingdom, in hazard to cause the death, not of one or two
men only, but of all the people, if He escaped death ; that
He deserved death more than Barabbas, for that He was
a more enormous sinner than he; that He was a blas.-
phemer, an enchanter, an enemy to the law of Moses, &c.
All this Christ our Lord understood, which caused Him ia
a manner even to break His heart, seeing how those false
preachers deceived the simple people, taking from them
the good opinion they had of Him.
3. Ponder likewise with a great grief and feeling of
heart, how Barabbas found so many supporters and advo-
cates in his cause, who excuse and favour him, suborning
(2) Isa. xl. 25.
324 MEDITATION XXXIV.
tlie people, although his cause was so unjust; neither
wanted he friends and spokesmen, who jointly with the
priests speak for him. But our Lord Jesus is so left alone
and abandoned, that He has not so much as one pleader,
agent, or friend that undertakes His cause, informs the
people, or speaks in His favour, His cause being so just,
and the judge himself so inclined to favour Him; He has
not one friend, neither of His disciples, nor of His kins-
folks, nor of any one of those to whom He had done so
much good, that dares once to speak in His defence.
Colloquy. — 0 pleader and advocate of the poor,
how is it that Thou findest no pleader, nor advocate
to plead Thy cause ? Make Thy complaint, O Lord,
to Thy eternal Father, and say to Him : — " 0 my
Father, Thou art the only protector of this poor and
forlorn person, and the sole succour of this sorrowful
orphan ;(3) send down, I beseech Thee, from heaven
above some one that may solicit for me, and that may
serve me for a patron in a cause so weighty. But
Thy infinite charity, ray Saviour, willingly suffers to
be thus forsaken of all, to deliver me from being for-
saken by Thee, as my sin deserved.
POINT ir.
Pilate pressing the people to make election of one of the
two proposed by him, said to them: — " Which will you
have of the two to be released unto you?" — " Barabbas, or
Jesus that is called Christ?" — '*But the whole multitude
cried out, saying: Away with this man^ and release unto us
Barahhas:\^)
1. Here consider the extreme humility and abatement of
Christ our Saviour, since, when in competition with a man
so vile, and withal so abominable. He lost the precedence,
(3) Psal, ix. 14. (4> Mat. xxvii. 21; Luc. xxiii. 13.
ON THE CONDEMNATION OF CHRIST. 325
and was rejected and judged more unworthy of liberty and
life than wicked Barabbas.
Colloquy. — 0 most sweet Jesus, I now see with
how great truth Thou saidst, " I am a worm, and no
man, the reproach of men, and the outcast of the
people,"(5) for all cast Thee out, and contemn Thee,
preferring before Thee the most vile caitiff, and most
despicable outcast amongst the people. 0 my pride,
which presumest to ascend above all men, why dost
thou not humble and abase thyself at this example,
and deem thyself inferior to all the world ? Dear
Lord, confound and pull down, I beseech Thee, this
my pride, since it is not reasonable that henceforward
I should presume to lift up my head in the presence
of so great humility.
2. Hmu er^roneous are the judgments of men^ who, even
in a case so clear, yet give their verdict against justice and
truth itself, to the r/ianife^t prejudice of our Saviour
Christ I and how powerful is the passion of envy and
hatred to blind the understanding, and to cast it headlong
into most intolerable errors I Moreover, how mutable are
men, and how easily do they permit themselves to be se-
duced, since they who but a few days- before, with loud
voices proclaimed publicly that Christ was the Saviour
and King of Israel, now proclaim Him worse than wicked
Barabbas! From all this I will take counsel not to make
any account of the judgments of men, nor to siiifer my-
self to be guided by therw, whether they praise or dis-
praise me. And I will comfort myself with this example
of my Saviour Christ, when I shall see myself frustrated
in my intentions, though what I desire be just, remember-
ing well tliat life eternal is obtained only by the suffrage
of that supreme judge who is exempt from all passion and
deceit.
(5) Psal. xxi. J.
326 MEDITATION XXXIV.
Colloquy. — I give Thee thanks, 0 eternal God,
that Thou hast not placed the hberty and hfe of my
soul in the suffrages of men, nor wouldst that my sal-
vation should depend upon opinions so erroneous and
passionate as are theirs. So make me, 0 Lord, su-
perior to them, that, despising their vain judgments,
I may esteem none but Thine, for in very deed I
am neither good nor bad for that which men shall
speak of me, but for that I am indeed such in presence
of Thee.
3. J 5 often as I offend Almighty God., there passes within
my heart a perverse judgment., like that of these Jews. For
the temptation which incites and provokes me to sin, is
nothing else but a demand that it proposes to nie, which
of the two I respect most, Christ or Barabbas? — God or
the creature? — Heaven or earth? — The honour of God, or
my own honour? — And when I doubt or stagger of which
of these I am to make election, presently the Devil and the
flesh endeavour to persuade me with their suggestions and
reasons to relinquish Christ. And finally, when I give
consent, it is as if I made election of Barabbas, of a crea-
ture, of a sensual delight, or of a vain honour, with
great injury of Almighty God, with great contempt
of Christ and His excellencies, and with notable ingrati-
tude for so many benefits as He has done me. Of this
I will be ashamed, reputing myself far more perverse
than were the Jews, since retaining the true faith, as to
what Almighty God is, — and who Jesus Christ is, I yet
contemn Him and reject Him, for a thing more vile than
vile Barabbas.
Colloquy. — 0 only Son of the celestial Father, who
wast compared to Barabbas, which signifies, " son of
the father," not heavenly, but earthly, and in com-
parison of him wast rejected by those who were the.
ON THE CONDEMNATION OF CHRIST. * 327
sons of the Devil, and did the will of this their "father;"
(6) permit not, I beseech Thee, that ever I commit
such treason as this within my soul, but that I always
live as Thy true brother, and as son of Thy eternal
Father, rejecting that which Thou rejectest, and ap-
proving what Thou approvest ; esteeming Thee above
all that is created, who art indeed infinitely to be more
beloved than they all. Amen.
POINT III.
Pilate, much amazed that the people had made choice
of Barabbas, said to them: — "What shall I do then with
Jesus, who is called Christ? They all say, Let Him be
crucified. The governor said to them: Why, what evil
hath He done?" — "I find no cause of death in Him, I
will chastise Him, therefore, and let Him go. But they
were urgent with loud voices, requiring that He might
be crucified. "(7)
1. Here consider the pusillanimity of this judge, who,
knowing the innocency of Christ our Lord, yet had not
courage enough by virtue of his ofiice to set Him free, but
demanded of the frantic and enraged people, what should
be done with Him, making them judges of Him, who
abhorred Him, and who had for envy delivered Him to
him ; all which redounded to the greater ignominy of our
Blessed Saviour.
2. How grievous were those enraged, and so often re-
peated cries, of " crucify Him, crucify Him,'''' to our Saviour
Christ, in which He saw that they not only wished Hi
death, but that He should die a death so cruel, as was to
die upon the crofes.
Colloquy. — 0 Saviour of the world, to how great
extremity have my sins reduced Thee, for they are
those which cry against Thee, saying : — " Crucify
(6) Joan. viii. 44. (7) Mat.xxvii. 21; Luc. xxiii. 22.
328 ' MEDITATION XXXV.
Him, crucify Him," — for Thou, being crucified, they
also remain dead and crucified with Thee upon the
cross.(8) 0 my Lord, put them, I beseech Thee, so
to death, that they never hve again within my soul,
that there never burst forth from her the like clamour,
crucifying Thee again within my heart.(9)
MEDITATION XXXV.
OF THE WHIPPING OF CHRIST AT THE PILLAR.
POINT I.
Pilate seeing the perverseness of the people crying out
to have our Saviour crucified, pronounced against Hiin
for His first sentence, that He should be whipped, imme-
diately delivering Him into the hands of the soldiers to
put this sentence in execution. (1)
1, Upon this point is to be pondered, the motives which
Pilate took to pronounce this sentence, which were two.
i. The one to try, if by means of this punishment, the
hearts of the people might be mollijied^ that they might re-
main satisfied with it, and that so he might deliver Christ
from death. Hence it is to be believed, that he com-
manded the soldiers that they should scourge Him sound-
ly, and that they should handle Him so severely, as might
move to compassion all who should behold Him.
ii. The other, that if he should be crudjied He should
Jirst be scourged, according to the law of the Romans which
so ordained, to the end that he, who was to be crucified,
might not offend with his aspect the standers by which
beheld him naked, but might move them to compassion to
behold him so torn and wounded. (2) Whereupon some
(8) Rom. vi. 6. (9) Heb. vi. 6.
(1) Mat. xxvii. 26; Marc. xv. 15; Joan. xix. 1; Luc. xxiii. 16. ;'
(2) S. Jer. in Mat. to. 9.
ON THE WHIPPING OF CHRIST AT THE PILLAR. 329
contemplate that Christ our Lord was scourged twice(3) —
the first time, for the first motive before mentioned ; — and
the second for the second motive, when He was indeed
condemned to the death of the cross. But howsoever it
was, this sentence of Pilate was most unjust, most cruel,
and most disgraceful, inasmuch as the judge knew right
well that Christ was innocent, and yet without regard, or
care of it, condemned Him to be scourged; which was a
punishment most infamous, due only to thieves and slaves,
a chastisement most cruel, shedding with terrible tor-
ments the blood of Him who was quite innocent, and con-
firming oj this fact that election which the enraged people
had made of Barabbas, and the condemnation of Christ ;
since that he treated Him in the self-same manner, that
Barabbas was to have been treated for his thefts and
villanies.
2. The sentence being such as we have seen, yet Christ
our Lord so accepted it in His heart, that He appealed
not from it, begged not any mitigation of it, uttered not
the least word of complaint against it, nor made so much as
any the least show of contradicting it ; but on the contrary,
veri/ willingly offered His body to the scourges, in satisfac-
tion of our sins, that with the w^ounds of His blessed body,
as the prophet Isaiah said, (4) He might entirely heal the
Avounds of my soul, and so provoke me to love and serve
Him. For discovering to me His holy bowels, so torn
with scourges. He has obliged me that I should offer Him
mine with all my affections. And it is very probable that
at this present Christ our Lord lifted His eyes up to hea-
ven, pronouncing to His eternal Father those words of the
prophet David: — " Quoniam in flagella paratus sum;"
My dear Father, "I am ready for scourges, ''(5) because
i ,. (3) Gerson. in Monotes. cap. 146, rub. 6.
(4) Is. liii. 5. ,_ (5) Psal. xxxvii. 18.
330 MEDITATION XXXV.
Thou, 0 Father, hast so ordained, my body ought by
right to be " immortal" and " impassible'' in such sort
that "no evil' ' of pain might once "come to," nor the
scourge come nigh the "dwelling" wherein my soul
inhabits. But Thy providence has so ordained that I
should assume a body apt to suffer and to be scourged,
and even from that instant was I prepared to suffer the
same, with desire "to pay that which I took away,'' not
to deliver from pain those who had robbed Thee of
Thine honour. (6)
Colloquy. — I give Thee thanks, 0 most sweet Re-
deemer, for having accepted of a sentence so cruel, so
infamous, and so unjust. Behold me here ready for
the love of Thee, to suffer scourges, and to accept the
sentence which Thou shalt denounce against me, for
neither is it unjust, since my sins have deserved it,
nor yet infamous nor cruel, since it is the sentence of
a Father who " chastiseth" " whom He loveth, and
scourgeth every son which He receiveth,"(7) that lie
may amend.
POINT II.
This sentence being heard, the soldiers, with great in-
solence, forthwith ran upon Christ our Lord, and drawing
Him into a hall, stripped Him of all His clothes^ even
to His garment without a seam.
1. In this fact we are to ponder, — first, the great shame
which that beautiful young man and our excellent Lord
sustained, to see Himself stark naked in the sight of so
many soldiers, and the scoffs and laughter they burst into,
perceiving Him to be ashamed. This disgrace, notwith-
standing, would He suffer with singular patience, both in
punishment of the shameless impudence with which I have
(6) Psal. xc. 10; Psal. xxxix. 7; Heb. x. 5; Psal. Ixviii. 5.
(7) Prov. iii. 12; Heb. xii. 6.
ON THE WHIPPING OF CHIIIST AT THE PILLAR. 331
stript myself naked of the garments of His grace, as also
by that means, as a price, to buy for me the garment of
grace with which mj wretched nakedness might be
covered.
Colloquy. — 0 most loving Lord, who invitest me to
buy of Thee the pure gold(8) of burning charity, and
the shining vestments of virtue, with which I may free
myself from the eternal confusion, that by stripping
myself naked of them, I have deserved ; I oifer Thee
as recompense for the nakedness and shame which
Thou didst suffer, a heart resolved to strip myself
naked of all earthly things, beseeching Thee by the
shame Thou sufferedst, so to clothe me with Thy ce-
lestial grace, that I come not to fall into eternal con-
fusion. Amen.
2. That also which some say, may here be pondered, —
how the soldiers strongly tied and fastened Christ to a pillar
with His arms lifted up on high, that they might the
better come at His body with their whips, (9) which was
doubtless no small torment to Him, for they bound His
feet below, and His hands above with great cruelty; who
yet, although He had not been bound at all with those
cruel cords, was most strongly bound with the cords of
love, and prepared to suffer Himself to be flayed with
scourges for our salvation.
Colloquy. — 0 immaculate lamb, who with admirable
meekness sufferedst Thyself to be bound by these
cruel shearers,(10) not only to take from Thee the
■wool of Thy sacred garments, but also to slay Thy
delicate body with the shears of most cruel scourges,
suffering this torment without once bleating or opening
Thy mouth ; bind me to Thee, I beseech Thee,
(8) Apoc. iii. 18.
(9) Hieron. in Epitapb. Paul ad Eustoch. torn. 1, et Gloss, in Luc. 23.
(10) Is. liii. 7.
OOJ MEDITATION XXXV.
SO strongly with the "bonds of love," (11) that no
scourges, nor temporal torments be ever able to
unloose me from Thee. Amen.
POINT III.
Christ our Loid being thus bound naked to the pillar,
those tormentors began to scourge Him with extraordinary
cruelty.
1. The instruments with which He was scourged, were,
according to some, (12) of three different sorts, which
different torturers employed, now one smiting Him, and
then others. The first were, green rods full of thorns. — •
The second, thongs of twisted leather, made of the sinews
of oxen, with sharp rowels of iron at their end. — The
third were little iron chains, with which the flesh was so
cruelly torn, that His very bones were discovered naked.
With these instruments did they smite the back and
shoulders of our Saviour, so that first it became black and
blue, next the delicate skin was all cut and mangled, and
lastly, the flesh itself was so slashed and torn, that little
channels of blood streamed down upon the ground. With
the like cruelty did they rend and tear the rest of His
body, without sparing either arms, breast, or shoulders,
even to the discovering of the bones. In such a manner,
that, as the whole mystical body of that people, as Isaiah
says, was wounded "from the sole of the foot unto the
top of the head,"(13) from the least to the greatest,
with the wounds of sin; even so the body of Christ our
Lord, " from the sole of the foot to the top of the head,"
had no part free from wounds, but like a leper, was
wounded all over, whom the same Isaiah foresaw in spirit
when he said: — " There is no beauty in Him, nor comeli-
ness; and we have seen Him, and there was no sightliness
that we should be desirous of Him; despised and thq
(11) Ose. xi. 4. (12) Salmer. torn. x. tract. 29. (13) Is. i. 6.
ON THE WHIPPING OF CHRIST AT THE PILLAR. 333
most abject of men, a man of sorrows and acquainted with
infirmity : and His look was, as it were, hid and despised,
whereupon Ave have esteemed Him not. Surely He hath
borne our infirmities, and carried our sorrows, and we
have thought Him as it were a leper, struck by God, and
afflicted. But He was wounded for our iniquities, He was
bruised for our sins; the chastisement of our peace was
upon Him, and by His bruises we are healed."(14).
O that I had light from heaven to contemplate, my
dear Eedeemer, the figure so disfigured which Thou hadst,
being bound to this pillar! O that I had so enflamed a
charity as might transform me into this figure through
the force of compassion I O fairest of the children of men,
who has deprived Thee of that comely figure, that before
Thou hadst? O splendour of the glory of the Father
who has obscured the brightness of Thy divine face? O
Man, above all men, most " desired'' and expected " of all
nations," wdio has tranformed Thee into "a man of sor-
rows," and made Thee the abomination of all men? O
health of the lepers, who has made Thee like "a leper?"
O eternal Father, wdiy dost Thou suffer that Thy Son be
treated like a thief, and reputed as a man, stricken and
chastised of God Himself? If my sins be the cause of
this, it is more just that I myself should be chastised for
them. "I am he that have sinned,"(15) this innocent
lamb has not offended. Turn, therefore. Thy hand against
me, discharge Thy scourges upon my shoulders, that I
may pay the pain, seeing it is I who have committed the
fault.
Colloquy. — 0 immense charity of the Father, who
so severely wilt chastise Thy Son to reconcile to Thy-
self so unworthy a slave! 0 infinite charity of the
Son, who so wilt be chastised to reconcile a slave into
(14) Is. liii. 2. (15) 2 Reg. xxiv. 17.
334 MEDITATION XXX V.
grace with His Father ! I give Thee thanks, 0 eter-
nal Father, for this Thy immense charity. I give
Thee thanks, Only-begotten Son Incarnate, for this
Thy infinite love.
2. Secondly, to ponder the better the cruelty of this
punishment, I may fix mine eyes upon /owr things that con-
curred to this.
i. The first, on the part of the body of Christ our Lord,
which was tender, delicate, and wonderfully sensible, —
and, on the other side, was exceedingly weakened by the
bloody sweat which He had shed a little before, and with
the fetigue of that night and of that day; and as the
whips entered very deep into the flesh, even near to the
bowels, so did they cause Him an excessive pain. And
for this cause in the psalm where it is said : — " The wicked
have wrought upon my back;" (16) another reading has:
— " Have ploughed upon my back." For even as the
plough cuts the earth, and makes it full of furrows, so
did the whips plough His most sacred flesh, and furrow
it, penetrating into the interior of it.
Colloquij. — 0 virginal earth, pure and white, little
need hadst Thou to be ploughed or harrowed, if the
compassion which Thou hast of the hardness of my
heart had not moved Thee to it. Pierce it, 0 my
God, with the coulter of compassion, that I may feel in
my own flesh the pains and torments which Thou felt-
est in Thine. Amen.
ii. On the part of the executioners, who were by their
very habits of life cruel, whom the president also had
commanded that they should scourge Him with great
cruelty, for the causes before mentioned. The Devil like-
wise instigated them to it, to move Christ our Lord to im-
patience; and the high priests and the Jews did not cease
(16) Psal. cxxviii. 3.
ON THE WHIPPING OF CHRIST AT THE PILLAR. 335
to enkindle the fire, and eagerly to incense tliem to it.
And as the tormentors changed and succeeded each other
by turns, so likewise laid they on Him with a new cruelty,
especially seeing Christ to suffer so patiently without
complaining, upon whom, peradventure, they employed all
the violence they could in striking Him, to wrest out of
Him some kind of exclamation or complaint.
iii. On the part of the multitude of blows, and of those
who beat Him; for many affirm that they were more
than five thousand in number ; and of the cruelty of His
enemies we may well presume, since there was not observ-
ed towards Christ that law which commands to give
" forty stripes save one," (17) as St. Paul says of himself,
but they gave Him many times forty, satisfying in this
that penance which we had deserved for our sins.
iv. And this is the fourth circumstance, — on the part of
our own sins, which were innumerable and most enormous,
in regard of which the stripes with which the debt of sin
was to be satisfied, were to be innumerable and most
cruel.
3. With these considerations I ought to ponder the in-
vincible patience of Christ our Lord, who was as it were
dumb, without giving any exterior sign of complaint,
trouble, or weariness, enduring those blows as if He had
been an anvil, offering them up to His eternal Father in
satisfaction of our sins, and that with a love so fervent and
great, that the stripes were very many, yet had He a
desire and a will to receive many more, and much more
cruel, had it been necessary for our redemption, insomuch
that He never said it was enough, until the rage of His
enemies was fully glutted, and the justice of Almighty
God fully satisfied. Hence I will conceive a most extreme
horror of my sins, which were the cause of so severe a
(17) 2 Cor. xi. 24.
336 MEDITATION XXXV.
punishment, and a great desire to punish them myself with
penance and disciplines. And, finally, I will prostrate my-
self at the feet of this our Lord, close by the pillar, be-
holding His solitude, having nobody to lament His case
nor to condole with Him, and how while the blood spurts
forth from all parts, He is greatly weakened. One time I
will in spirit kiss the earth, bathed with the blood of my
Lord and my Creator ; — another time I will take up those
whips dyed with His precious blood, and will apply them
to my breast, beseeching Him to heal the wounds of my
inordinate affections, and that He would w^ound me with
His divine love; — other times I will embrace that holy
pillar, and with great reverence will salute it saying : —
Colloquy. — 0 sovereign pillar, at which He was
fastened and scourged, who is the pillar of the whole
world, and the fortitude of all that is created ! 0
blessed pillar,(18) wrought and enamelled with the
blood of the Son of God, shed to make men strong
pillars in the Temple of our living Lord ! Oh that I
were fast tied to Thee, so that being sprinkled with
this blood, I might become a strong pillar in the service
of Him, who endured so much as Thee for my redemp-
tion : O pillars of heaven, what do you, how tremble
you not for fear, beholding your God scourged at this
pillar I O most firm pillar, who dost support the
whole world, take compassion on Thyself, invest Thee
with Thine own fortitude ! 0 arm of our Lord, how
art Thou thus weakened and enfeebled, and brought
to the point almost of fainting ! But since Thou suf-
ferest all this for my sins, vouchsafe to fortify me witli
Thy grace, that I may chastise myself for them, and
may amend myself of them. Amen.
4. Lastly, I will ponder how this unjust and barbarous
execution being ended, the soldiers unloosed Christ our Lord,
(18) Apoc. iii. 12.
ON THE CROWNING WITH THORNS. 337
who being over wearied with stripes, and debilitated
through the abundance of blood that He had poured forth
of His blessed wounds, it is very 'probable that He fell to
the ground. And then seeing Himself to be stark naked,
and that His garments were scattered here and there far
asunder, He crawled after them upon the ground, wallow-
ing Himself in His own blood, that was shed round about
the pillar, and, as well as He was able, revested Himself,
those hellish executioners, partly out of cruelty, and partly
out of disdain, not vouchsafing to help Him. All this may I
piously contemplate, taking compassion for the dereliction
and great debility of our Lord.
Colloquy. — 0 King of heaven, who helpest every
creature in their actions, forasmuch as without Thee
they could do nothing, how is it that Thou hast none
to assist Thee in this necessity ? 0 sacred garments,
which with your touch effected that the woman who
touched the hem of you, immediately had the flux of her
blood stopped, and healed as many infirm as touched you ;
heal the wounds of my Saviour, and stop the current
of His blood, that He may be able to suffer, to give
an end to our redemption. Oh that I had been there
present to have assisted Him, although it had been
requisite to have spent my blood to have eased him !
My God, accept of this good will which Thou hast
given me, and fortify me, that I may serve Thee in all
that I am able, having a desire to do much more than
I am able. Amen.
Vol. IV.-22.
338 MEDITATION XXXVIr
MEDITATION XXXVL
ON THE CROWNING WITH THORNS, AND ON THE OTHER DERISIONS WHICH
THEN SUCCEEDED.
POINT I.
The soldiers who had whipped Christ our Lord, insti-
gated to it by the suggestion of the Devil, invented new
kinds of torments to afflict Him, (1) on the one side most
painful, and on the other side most shameful, and in order
that the shame might be so much the greater, they called
logether the whole troop or hand of soldiers of the guard, to
he present at this spectacle, and at the sport and mockery
which they intended to make with Christ, to His great
disquiet and disgrace, to which they all ran very willingly,
as to their pastime and recreation.
In this fact consider: —
1. The insatiable desire that Christ our Lord had to suffer
torments for the love of us, for hence it proceeded that He
would have invented against Himself new sorts of injuries
and torments, not contenting Himself with those whic'i
were common and ordinary to others, to manifest thereby
the love He bore us, and the greatness of our sins ; lor
even as men wholly transported with the love of them-
selves, invented new means to offend Almighty God, for
their own honour and voluptuousness, — even so Christ our
Lord, wholly transported with divine love, would that
there should be invented new manners of punishments
against such sins, and new manners of shedding forth His
blood in expiation of them, like that which He invented
in the garden.
(1) Mat. xxvii. 29; Marc. xv. 17 j Joan. xix. 2.
ON THE CROWNING WITH THORNS. 339
Colloquy. — I give Thee thanks, 0 most sweet
Jesus, for the excellency of this charity with which
Thou hast loved us. Oh how does the name of " Just"
beseem Thee, since Thou hast invented so many new
means to attain justice, with which to justify us. I
congratulate Thee for these inventions of Thy love,
and I will say to Thee with the prophet Isaiah, that
Thou art " Just" by excellency, that this name very
w^ell becomes Thee, and that Thou shalt " eat the
fruit"(2) of Thine own " doings," purchasing and gain-
ing by the means of them innumerable souls.
2. The egregious malice of these wicked torturers, set to
work by Satan the Devil, to assemble the people and to
make so great a concourse of set purpose to deride Christ,
that so they might gaze and stare upon Him, whilst them-
selves despised Him; taking pity of the humiliation of
this our Lord, who is made a laughing stock to men, and
abhorred of those who solicited others to offend Christ,
and to scoff and laugh at His mysteries ; but I, my dear
Saviour, desire to find myself present in spirit at this
spectacle, not, like the soldiers, to deride Thee, but to me-
ditate Thy marvellous works, and to exercise myself in
the consideration of Thine inventions, and to take compas-
sion on Thy pains and afflictions, and to obtain force to
support my own.
3. With this spirit I will consider the torments which
Christ our Lord endured in the same hall after His scourg-
ing, which may be reduced into six, all of them immedi-
ately succeeding one another.
POINT II.
1. The first injury : — They began their injuries to tlie
person of Christ our Lord, by " stripping Him'''' of His
sacred clothes, and it is to be believed that they did this in
(2) Is. iii. 10.
340 MEDITATION XXXVI.
order that all the people might afterwards see His wound-
ed body, so that they stripped Him even of His garment
without a seam, leaving Him stark naked; hence He suf-
fered great pain and great confusion, — pain, in that His
clothes cleaved fast to His flesh, by reason of the fresh
blood which stuck to them when He was clothed again;
and it is to be believed that they pulled them off very
boisterously, and without one spark of compassion at all.
— The confusion was great, since He saw Himself naked
in the sight of that band of soldiers, as we have meditated
in the preceding meditation.
2. The second injury : — To this succeeded another, which
was, that " they put a scarlet cloak about Him,^^ called
" chlamys," which was a long garment of scarlet or pur-
ple, (3) with which kings are wont to be invested, but was
put upon Christ our Lord for mockery sake, to make
game and scoff at Him, as at a false and counterfeit king,
so that that which with the world was held in honour,
was converted to the dishonour of Christ, to make a spec-
tacle of Him, or a counterfeit king upon a stage.
Colloquy. — 0 spouse of our souls, " white and ruddy,
chosen out of thousands, "(4) Thou art enamoured of
these colours, not for honour's sake, but for contempt,
since in the house of Herod Thou wert clothed in
white, and in the house of Pilate in purple colour,
meriting for us by the means of these contumelies the
white of innocency, and the purple of charity ; assist
me, dear Lord, that I may glory in this livery, and
take a pride in this ignominious purple, esteeming for
dishonour the vain honour of the world, and holding
for true honour that which it holds for dishonour.
Amen.
This long purple garment signified our bloody sins, wdiich
(3) Mat. xxvii. 28. (4) Cant. v. 10.
ON THE CROWNING WITH THORNS. 341
more loaded and oppressed Christ our Lord, and more dis-
graced Him, than did the ignominy of the purple robe.
And in particular it represented those works which are
good and glorious in outward appearance, but in the eyes
of Almighty God are most wicked and abominable, by
reason of the worldly and earthly intention with which
they are done, so that instead of honouring Christ with
them, we despise Him and deride Him.
Colloquy. — 0 God of my soul, suffer not, I be-
seech Thee, that I put upon Thee such a garment, nor
that I put it on myself. If I desire to make choice of
purple, let it be the purple of burning charity, with
which I may cover the uncleanness and " multitude
of" my '' sins,"(5) that so I may become pleasing to
Thy divine eyes. Amen.
POINT III.
3. The third injury: — " Platting a crown,^^ not of gold,
nor of silver, nor of roses, nor of flowers, but " q/"" most
sharp and pricking " thorns^ they put it upon His head,"
which, as they set it on with egregious fury, so the thorns
pierced His sacred head and veins, insomuch that great
abundance of blood flowed forth of His holy wounds.
Upon this point, first consider: —
i. The shame and the pain of this coronation ; because
this crown served for an instrument and sign of the one
and other; for, first, they put it upon His head of mere
mockery, — next, in resemblance of those crowns that
kings wore, and of those that triumphed over their
enemies, — and lastly, of such as were reputed and held for
gods, to show hereby that He deserved to be mocked in
these three respects, — in that He was a pefty king, — a
counterfeit God, — and that His triumph made upon the
Sunday before was vain and idle. But besides this, they
(5) 1 Pet. iv. 8.
342 MEDITATION XXXVI.
invented this crown to serve Him for a new and cruel tor-
ment, in that the multitude of sharp pricking thorns pene-
trated even to His skull, drawing out from the most noble
part of the body that blood which the scourges had left
untouched, and running down drop by drop all along His '
face and eyes, both caused great deformity, and tormented
the forehead and brain with most grievous pain. Kise up,
then, 0 my soul, in spirit, and as one of the daughters of
Sion, " go forth" to contemplate this true " king Solomon,"
(6) with this cruel crown that has been given to Him by His
mother, or rather His step-mother, the Synagogue, adorn-
ing Him with this for the spousals that He is to solemnize
this day, upon the nuptial bed of the cross.
Colloquy. — 0 eternal King, who hast crowned man
with a crown of " glory and honour,"(7) putting all
things under his feet, as king and lord of them all,
how comes it to pass that Thou art crowned by the
hands of men, with a crown of ignominy and of tor-
ment? O ingratitude and inhuman cruelty of men
against Almighty God I O goodness and ineffable
meekness of God towards men ! He crowns them
with glory, and they crown Him with ignominy ; — He
out of the greatness of His mercy, and they from the
savage barbarousness of their cruelty. How comes it
to pass, 0 my soul, that these thorns do not pierce
thy heart ? Whence is it that they do not draw forth
the abundance of water out of Thy head, and foun-
tains of tears forth of Thine eyes, beholding the King
of heaven to be thus pricked and pierced, to purchase
for thee the crown of His eternal Kingdom ? 0 true
Solomon, who dost crown Thyself with thorns to cele-
brate Thy espousals with souls, crown likewise my soul
with them, that it may merit to be partaker of Thy
nuptial banquet. 0 sacred crown of my Lord Jesus,
(6) Cant. iii. 11. (7) Psal. viii. 6.
ON THE CROWNING WITH THORNS. 343
howsoever Thou art terrible to the world, I adore and
reverence Thee, as the crown of my God : 0 sacred
thorns, that I might be pricked with your sharp points,
that your wounds might serve for a salve to heal my
sores.
ii. The great enormity of my sins, especially those of pride
and sensuality, which were the cause of this cruel crowning.
These were the thorns which pierced deeper, and torment-
ed this our Lord much more than did the others. Because
I have crowned myself with roses (8) and flowers, in hunt-
ing after my pleasures, my Saviour was crowned with
thorns; — because I sought after the *' crown of pride,'' (9)
in ])ursuing vain honours and preferments, my Lord chose
to Himself the crown of humiliation, accompanied with
great disgraces. Consider, therefore, O my soul, and
seriously reflect upon all thy sins, which are the thorns
that prick thy Redeemer, and prick thy heart with the
thorns of penance and afflictions, for having committed
them ; seeing thy head, who is Jesus Christ, to be crown-
ed with thorns, blush for shame that thou, a member of
His body, art crowned with flowers, spending thy life in
delights and vanities.
iii. The mystery of this crown of Christ our Lord, thus
fixed on His head, which although it was put on in con-
tempt, and for torment, yet signified that Christ was an
eternal king, that His Kingdom was everlasting, and that
His crown was stable, — not as those of earthly kings, that
are put on very easily, and cast down with as great faci-
lity;— moreover, that He was vanquisher and perpetual
triumpher over the devils, over bell, over the world, and
over the flesh, although it cost Him the price of His blood
shed by His crown, with the which Pie purchased for His
elect innumerable crowns of victories, that they should
(8) Sap. ii. 8. (9) Is. xxviii. 1.
344 MEDITATION XXXVI.
obtain in this life, and aftervvards crowns of glory in the
other. Consequently He teaches us, that with a crown ot
thorns is purchased the crown of heaven, and that it is
better to embrace in this life the crown of pricking pains,
than the crown of pleasures and delightful recreation, be-
cause, if during this life, after the custom of worldlings,
I crown myself with roses, searching after vanities and
delights, I shall be afterwards environed and pricked with
the thorns of my sins, and with remorse of conscience,
without it ever being possible for me to pluck them out.
Colloquy. — I give Thee humble thanks, 0 sovereign
King, glorious vanquisher, and perpetual triumpher,
for the manner Thou didst choose to gain the crown
and triumph of glory ; henceforth I offer myself to be
crowned with thorns during this life, hoping that Thou
wilt crown me one day with glory in the life to come.
POINT IV.
4. The fourth injury : — After they had set upon our Sa-
viour's head the crown of thorns, " they put a reed in His
right hand,'''' instead of a sceptre, for derision, to signify by
this, that this His kingdom was hollow and without sub-
stance, that He was a king of rushes, more mutable
than a reed, that He had a crazed brain, and wanted judg-
ment in feigning Himself to be a king ; finally, they did
this in contempt of the palms and branches of trees that
the people had borne, who solemnized His triumph and
entry into Jerusalem a few days before.
i. Consider, first, the grievous injury that was done to
our Lord Jesus, and the base estimation which they made of
His Kingdom, of His doctrine, and of the perfection which
He preached, all which they esteemed for a thing vain and
empty, which disgrace, notwithstanding, our Saviour re-
ceived with great humility ; He resisted not to receive the
reed, He did not forthwith cast it from Him, and so far
ON THE CROWNING WITH THORNS. 345
even was He from this, that He took it into His most
blessed hand, and held it most fast, as a mark of His con-
tempt, who loved contempts, teaching me to accept the
same, and to embrace them with hearty love.
Colloquy. — 0 venerable reed, 0 divine sceptre of
my Lord, from -whose hand thou receivest virtue to
give life to whatsoever thou shalt touch far better
than did the " golden sceptre"(10) of King Assuerus ;
touch me, 0 my King, with this royal rod, imprinting
in my heart a great esteem of Thy contempts, for this
touch will serve me as a sign of Thy clemency, and
will be to me as the earnest-penny of eternal life.
ii. Hence I will also gather, how erroneous the judgments
of men are^ who take to themselves sceptres of massive
gold, in sign of excellency and stability of their kingdom,
being in truth btit a wavering reed, that speedily passes
away, and so frail, as the prophet Isaiah (11) says, one
cannot lean upon it with security, and contrariwise fhey
esteem it, according to the prophet Malachi, (12) a vain
thing to serve God, and to keep " His ordinances." Hence
I will learn to make small account of erroneous judg-
ments, taking care not to f( How them.
5, The fifth injury: — After this injury they added
another, "bowing the knee before Him, they mocked Him,
saying : — Ave Uex Judeorum — Hail, King of the Jews,"
(13) and all this salutation were of itself honourable, yet
being spoken in mockery, it offended the ears of this our
most excellent Lord, who was then in heaven hearing the
praises of the angels, and is always delighted to hear our
prayers.
Colloquy. — 0 sovereign King, after how different a
manner art Thou adored by the angels in heaven, and
. (10) Esther iv. 11. (11) Is. xxxvi. 6. (12) Mai. iii. 14.
(13) Marc. xv. 18; Mat. xxvii. 29; Joan, xix, 3.
346 MEDITATION XXXVI.
by men on earth ! The angels adore Thee as their
God and true King, but men with feigned adoration
here deride Thee as a false God, and as a counterfeit
king : I, Lord, adore. Thee and salute Thee with the
sincerest salutations that I possibly can, saying with
my whole heart, — ''Hail, King of the Jews," and of the
Gentiles ; hail King of angels and of men ; hail King
of heaven and of the earth. — Save me, 0 Lord, and
admit me into Thy Kingdom, that I may enjoy Thee
for ever and ever. Amen.
i. I may also consider that our Lord was saluted twice in
His Passion, — once by the feigned secret hypocrisy of
Judas, when he said to Him: — "Ave Rabbi" — "Hail
Kabbi;" — the other time by feigned public hypocrisy by
way of mockery, when the soldiers said: — "Ave Rex
Judeorum" — " Hail, King of the Jews." In which we
may note two kinds of sinners that offend Almighty God,
— the one of hypocrites, who make show to love and
honour Him, though otherwise they neither love nor
reverence Him; — the others are public and scandalous
sinners, who scoff and mock at holy things. And our
Saviour endured all of them, that He might save all.
ii. Moreover, it is not void of mystery, that the Evange-
list says: — " Ei genu flexo ante eum,^^ &c. — " And bowing
the knee before Him," not both the knees, " they mocked
Him;" (14) signifying by this, that worldlings do not give
themselves entirely to God, but part to God, and part to
the world, who with one knee adore their honours, their
pleasures, and their riches, and with the other adore God;
but this adoration little avails them, because Almighty
God will not be served with a heart divided, nor to halves,
but with a heart that is whole and entire.
(14) Mat. xxvii. 29.
ON THE CROWNING WITH THORNS. 347
POINT V.
6. Tlie sixth injury: — To the injury of words, every soldier
added some injuries of worTcs^ and such as were painful and
ignominious to Him: — "And spitting upon Him, they took
the reed, and struck His head,'''' twisting and forcing the
thorns to enter further in; — others gave Him blows on
the cheek, — others spit in His face, defiling Him with
their filthy and loathsome spittles. These three sorts of
injuries are related by the Evangelists, and it is also pro-
bable that others gave Him blows with their fists, and
kicks with their feet, upon His body, — others villanously
derided and abused Him by tearing off His beard, that so
He might endure of the Gentiles in the house of Pilate the
same that He had suffered before of the Jews in the house
of Caiphas, except that the Gentiles did not blindfold His
eyes, both for that they treated Him in the quality of a
king all in mockery, as also because He being already so
much disfigured, did not so well represent that majesty as
to cause respect and fear in them, and hinder them from
striking Him all open and discovered.
Colloquy. — 0 Saviour of the world, how often are
Thy injuries iterated, and how are Thy cruel tor-
ments redoubled ! It was sufficient, sweet Lord, to
have been once buffetted, spit upon, and beaten by
sinners, yet will Thy charity twice suffer these tor-
ments, at the hands both of the Jews and Gentiles,
that suffering from all, Thou mightest satisfy for all,
and obtain pardon for all. Lord, let all men bless
and glorify Thee for this Thy charity, and seeing that
Thou hast suffered for all, let all, I beseech Thee,
enjoy the fruit of Thy Passion. Amen.
Concluding remarks applicable to all the points of thi
meditation.
1. One may ponder in every one of these injuries that
348 MEDITATION XXXVI.
wliicli lias been considered of in the thirtieth meditation,
especially the invincible patience and humility of Christ
our Lord in suffering them, although they were innumer-
able, for there were many soldiers that injured Him, and
oftentimes reiterated their low scoffings in the way of pas-
time, sporting as it were, and making it their recreation to
injure Him, who took pleasure to be injured, so as to give
life, even to those that did Him the injury.
2. How weary and over-toiled our Lord Jesus remained
with their mockeries of Him and tormentings ! How weak-
ened His head with the abundance of blood that ran down
all along by reason of the thorns ! How fouled His face
with the spots of the blood, and with the great abundance
of filthy spittings! How black and blue His cheeks Avith
blows and buffets! Pondering that in all these torments
He found nobody that had compassion on Him, or that
spoke for Him, or that moderated the fury of this savage
nation, until that they themselves grew even weary of
tormenting Him. Nevertheless, the spirit of our good
Jesus was not weary of being tormented, but prepared
itself for new assaults, and for the new torments that
attended Him. In regard for which I ought not to be
wearied of casting myself at His holy feet, bewailing His
pains and my own sins, that truly was the cause of them ;
adoring Him, therefore, with a true adoration, I will crave
favours at His hands as of a true king, and yet these no
other ones, than that He will vouchsafe to make me par-
taker of all His torments and derisions, together with the
humility, patience, and charity with which He endured
theuL
ON " ECCE HOMO," AND THE LAST EXAMINATION. 349
MEDITATION XXXYII.
PILATE'S WORDS "ECCE HOMO," AND OF THE LAST EXAMINATION WHICH
PILATE MADE OF CHRIST.
POINT I.
Pilate coming into the place where our Saviour was,
and seeing Him so pitifully treated and disfigured, by and
by conceived a hope that he might now appease the peo-
ple's fury, by showing Him to them in this wretched
plight: and to this effect he commanded his soldiers to
set Him in some eminent place, where He might be seen
of every body; and, moreover, he himself going some-
what before them towards the people, said to them: — " Be-
hold I bring Him forth unto you, that you may know that
I find no cause in Plim. Jesus therefore came forth hearing
the crown of thorns, and the purple garment." (1)
1. How confounded and ashamed our Lord was, seeing
Himself before such a multitude of people in this habit
and plight, so extenuated, and yet with what humility did
He present Himself to their view, being in this pitiful
figure !
Colloquy. — 0 my Redeemer, how far different is
this figure from that which Thou hadst upon the
mount Thabor, full of splendour and majesty ! That
Thou didst not discover, but to three of Thy disciples
only, though Thou wert then upon the top of a moun-
tain ; but this Thou dost set out as a spectacle from
an eminent place to all the people, that all the world
may see Thine ignominies, and that by the sight of
them Thy confusions may be redoubled. Give me,
dear Lord, the eyes of a lively faith, to behold and.
(1) Joan. xix. 4.
350 MEDITATION XXXVII.
contemplate them, since I for my part will no less
esteem this pitiful figure, than that other so surpass-
ingly glorious.
2. Our Lord, therefore, being thus exposed to the view
of all the people by Pilate, He saith to them, ''Ecce Homo^'-^
''Behold the many Consider these words spoken by Pilate,
3. As proceeding from his proper spirit ; and — ii., next as
uttered hy the Holy Ghost, and — iii., the eternal Father, by
the mouth of Pilate: — and I will ponder the manner how
I ought both to understand and speak them.
i. First, then, as they were spoken hy Pilate, they signify,,
*' Behold this man that calls Himself King, Messiah, and the
Son of God, whom you see so punished and disfigured
that He scarcely appears to be a man, Jhough otherwise
He be truly a man ; seeing, therefore, that He is a man as
you all are, take compassion of your own human nature,
and content yourself with the chastisements that this mi-
serable man has already received." But thou, O my soul,
behold in the exterior of this man that which may be able
to move in thee a compassion of this His sad figure. Be-
hold this man wounded with whips, covered over with
spittle, — all swollen with buffets. — " Behold the man"
clothed in mockery, and crowned with a crown of sorrow
and contempt ; behold Him well, and thou shalt find that
to be true which is spoken of Him by the prophet, — " But
I am a worm, and no man ; the reproach of men, and the
outcast of the people."(2) And He that was wont to be
" Speciosus forma pra3 filiis hominum" — " beautiful above
the sons of men,"(3) is now the very foulest of alh " There
is no beauty in Him, nor comeliness; and we have seen
Him, and there was no sightliness."(4)
Colloquy. — 0 Son of Man, true God and true Man,
it was enough humbling of Thyself to take upon Thee
(2) Psal. xxi. 7. (3) Psal. xliv. 3. (4) Is. liii. 2.
ON " ECCE HOMO," AND THE LAST EXAMINATION. 351
tlie form of man : why dost Thou so much depress
Thj^self in this form as to come to be reputed for a
•vvorra and not a man, and for the very scorn of man-
kind ? The pride with which I studied to make myself
more than a man, equalhng myself with God, is the
cause that Thou, 0 my God, dost so humble Thyself,
as to appear less than a man, because this my abomi-
nable pride stood in need of the medicine of so admi-
rable an humility. Oh that my exterior man wholly
resembled Thine in taking dehght out of true humility
to be trod upon like as a worm, and to be esteemed for
less than man, — yea, the very refuse and outcast of
men.
ii. Ponder, secondly, these words, as they were spoken
of the Ilohj Ghost hy the mouth of Pilate, — " Behold the
man," who, though Pie appears to be but a man, is more
than a man, because He is the Son of the living God, the
Messiah promised in the law, the Head of men, and of
angels, the Redeemer of mankind, and the sole repairer of
all His miseries, whose charity has been such, that He has
taken upon Him this wretched figure for the love of men,
that He might pay the debts of their sins, and deliver them
from these eternal pains they have deserved for them, for
which He deserves that all should yield Him a million of
thanks, acknowledging Him to be true Man and true God,
praising Him, adoring Him, and serving Him, for ever and
ever. Amen.
These and other excellencies ought I to consider in this
Man, and imagining that these words are directed to me,
I will break forth into the affections of admiration, of love,
and of confidence, saying : —
Colloquy. — Is it possible that a man so divine should
be thus abased ? What shall not 1 hope of llim, who
has borne to me so great a love? Ought I not to
burn with the love of Him that hath done so much for
352 MEDITATION XXXVII.
me ? 0 Man, more than man, and the honour of all
mankind, I adore Thee and glorify Thee, both as man
and eternal God, and beseech Thee that Thou wilt
vouchsafe to accept me for Thy slave, branding my
face with the same sorrowful figure that I behold on
Thine.
iii. Thirdly, I will ponder these words as spoken hy the
eternal Father. " Ecce Homo'' — " Behold the Man,"
whom I have sent into the world to be the master of men,
and the pattern of all sanctity and perfection, who, to serve
for an example of it, has taken upon Him this deformed
figure. Behold His interior virtues, amidst such exterior
occasions, — His humility in such contempts, — His poverty
of spirit in such nakedness, — His meekness in so great in-
juries,— His patience in such terrible pains, — His modesty
amidst so many blasphemers, — His obedience amongst so
many persecutors, — and His charity in the midst of those
that abhor Him. And seeing He has taken this figure for
your example, behold it, and engrave it deeply in your
souls.
Colloquy. — 0 eternal Father, is not this that man
at whose baptism and transfiguration Thou didst say :
'' This is my well-beloved Son, in whom lam well pleas-
ed ; hear ye Him ?" If this be the very same, where is
then the form of a dove that declares His innocency?
— Where is the bright-shining cloud, that manifests
His divinity ? — Where is Moses and Elias, who ap-
proved and authorised Him by their presence ? — I see
Ilim here, abandoned of all, saving of His virtues,
which only accompany Him, these preach His inno-
cency, discover His divinity, and autliorise His per-
son. Seeing therefore Thou commandest me to
behold Him, and to imitate Him, help, I beseech
Thee, my weakness, that I may conform myself to the
image of this celestial Man, blotting out of me the
image of the earthly.
353
After this manner ought I to behold our Lord Jesus,
both in the interior and exterior, considering that in the
exterior He appeared less than man, and in the interior
that He is more than man; — -in the exterior He is all
covered over with terrible wounds, and in the interior He
is adorned with admirable virtues, endeavouring to obtain
desires sincerely to imitate each of them.
3. Turning myself towards the eternal Father, to obtain
of Him all I desire, / icill say to Him ■: — " Ecce Homo,"
" Behold the Man." O most sovereign Father, behold this
Man, wounded and disfigured for my sins : Thou command-
est me that I behold Him to have compassion on Him, and
I beseech Thee that Thou behold Him to have compassion
on me. Thou desirest that I behold Him to imitate Him ;
look upon Him, 0 Lord, and give me for the love of Him,
force to follow Him. O heavenly Father, whom all man-
kind have oiFended by their enormous sins, behold this
Man tormented with most grievous pains, -to satisfy for our
offences, and appease Thy wrath in pardoning them. O
Father of mercies, behold the Man that bears all men en-
graven in His heart, and who offers up His life for them;
do not look upon me as I am alone, but look upon me as I
am united to this Man, and that which I of myself do not
deserve, grant me, I beseech Thee, for His holy merits.
*' Behold, O God, our protector, and look on the face of
Thy Christ.' '(5) For it is not possible that Thou shouldst
abandon those whom He has hidden in the secret of His
face, thus afflicted and disfigured. Look, O my God, upon
this glass, for in it Thou shalt acknowledge Thine own
divine face, for that He is Thine image: look upon us
through Him, and Thou shalt find that we are His image,
and for the love that Thou bearest to Thy own image,
pardon, reform, and sanctify all such as are created after
(5) Psal. Ixxxiii. 10.
Vol. IV..— 23.
354 " MEDITATION XXXVII.
His image, and redeemed witli the blood that He shed in
this pitiful figure. Amen.
POINT II.
To these words of Pilate, the whole multitude of priests
and people, with one voice, made answer, saying, — " Cruel'
fige, Crucifige''' — " Crucify Him, crucify Him.^\Q)
1. Consider the devilish cruelty of these priests, of their
ministers, and of the people seduced by them, who not only
had no compassion of our Lord, so wounded and afflicted,
but in whom out of an incredible hatred, the very sight
of His misery increased the thirst of adding other tor-
ments that should exceed the former, crying out, — " Crucify
Him, crucify Him;" as if they had said to Pilate: — "Thou
hast given a good beginning in scourging Him, conclude
what thou hast begun in crucifying Him, since scourging
is to go before crucifying." O what a great feeling did
these clamours cause in the ears of our Lord, beholding
the perverseness of this people in demanding His death,
with more cruelty than the very Gentiles, since those were
weary and satisfied with tormenting Him, whereas, these
desired still to add to Him new torments. Then did He
remember the good that He had done to this nation, and
seeing now the evil payment they rendered Him for the
same. He deplored the punishment they deserved.
Colloquy/, — 0 my soul, how dost thou not break
with grief, beholding Him to be in this sort abhorred,
who merited so exceedingly to be beloved ? How is
not thy face bathed with tears, beholding the face of
thy Lord to be all bathed with blood, and His enemies
yet thirsting to shed out the rest, even to the last
drop ? Love with a hearty love Him that so much
loves thee, in recompense of this unjust hatred
with which He is abhorred, and be thou more fervent
, (6) Joan. xix. 6.
ON "ECCE HOMO,
in loving Him, than His enemies were in abhorring
Him.
2. Pilate, much displeased at the obstinacy of the high
priests and ministers, said to them: — " Take Him you, and
crucify Him, for I find no cause in Him. The Jews an-
swered him, We have a law, and according to that law
He ought to die, because He hath made Himself the Son of
God. ''(7) In which words they accused our Lord Jesus
of blasphemy, judging it for a blasphemy that He called
Himself " the Son of God," not by adoption but by nature,
and that therefore according to the law, He was to be
punished with the pain of death. In this may be seen
the abominable blindness of this nation, which held for a
plasphemy, the verity itself of Almighty God approved by
His word, which averred that the Messiah was the Son of
God, and confi-rmed by so many miracles that our Lord
Jesus had wrought in confirmation of it. Hence it plainly
appears, that they themselves were blasphemers in censur-
ing this for a blasphemy, and consequently most worthy
of the punishment of the law; and yet notwithstanding
the true blasphemy is pardoned, and the supposed is
punished; because the Son of God would so far humble
Himself, as to be punished as a blasphemer, to merit par-
don by so doing for true blasphemers.
Colloquy. — O sovereign King, it is indeed an irre-
fragable truth that Thou art to die according to the
law, not for having made Thyself the Son of God, but
because Thou, being the Son of God, wouldst be made
man, and wert to beget by Thy death many adopted
sons for Almighty God. I humbly beseech Thee by
the same death to make me Thy son, and that as such
an one I may die to sin, to the world, and the fleshy
(7) Joan. xix. 6.
356 MEDITATION XXXVII.
and so cease to live to myself, for to live entirely to
Thee. Amen.
3. From that which has been said I will further infer,
that it is the property of wicked and imperfect men, to
boast of the law, but not to fulfil it, unless it be in that
which is conformable to their taste and humour, for this
effect they make use themselves of the law, desirous to
dissemble and cover with it their damned designs. But
detesting this perverse and obstinate custom, I will en-
deavour to boast of the law by the entire observation of
the same ; for otherwise the law will be my condemnation,
by manifesting my disobedience against it. (8)
POINT III.
"When Pilate, therefore, had heard this saying, he
feared more. And he entered into the palace again ; and
he said to Jesus, 'Unde es tu?' — 'Whence art Thou?'
But Jesus gave him no answer, Pilate, therefore, saith to
Him: Speakest Thou not to me? Knowest Thou not
that I have power to crucify Thee, and I have power to
release Thee ? Jesus answered, Thou shouldst not have any
'power against me, unless it were given thee /rom a6ove.''(9)
1. In this let us consider first, the reason of Pilate's
fear, when he understood that our Lord Jesus made Him-
self the Son of God. For doubtless the great virtues that
shone in our Lord, were sufficient to induce him to be-
lieve that He spake the truth, and therefore feared much
to condemn Him, not to incur the divine indignation. O
how admirable was His meekness and patience, which was
able, without other particular miracles, to make a Gentile
judge believe, how perverse soever, that a man so afflicted
and so evil treated, might be the Son of the living God.
Colloquy. — Grant me, 0 good Jesus, to imitate
(8) Rom. ii. 15. (9) Joan. xix. 8.
ON "ecce homo,'' and the last examination. 357
these Thy virtues, that Thou mayest be glorified in
me by reason of them. Amen.
2. Ponder, secondly, the pride icith which this wicked
judge loas so suddenly possessed in upbraiding, because
our Lord gave him no answer to that he asked Him, as if
he had felt himself touched in his authority; — as also his
presumption, his inflated stateliness, together with the
ostentation of his words, to make himself to be esteemed.
All which is proper to worldlings, and ought to be very
far from me, if I will follow the band of our Lord Jesus.
3. Thirdly, above all, ponder the admirable prudence of
Christ our Eedeemer, both in holding His peace, and in
speaking: — He held His peace in this case where words
availed not for his defence; but He spake when it was ne-
cessary for the maintaining of the honour of God, and for
the correction of this insolent judge, who presumed so
much upon his power; for then did He speak as freely as
if He had not felt any misery at all ; and that which He
intended to say was this ; — " Do not brag of the power thou
hast, which is not of thee, but is from heaven, given to
thee by my heavenly Father, without whose licence and
permission thou couldst do nothing against me." In this
the goodness of the eternal Father wonderfully shows
itself, who gives this authority against His own Son, to
so wicked a judge for our good.
Colloquy. — 0 sovereign judge, to whom the hea-
venly Father has given power to judge the quick and
the dead ; I give Thee thanks that Thou hast sub-
jected Thyself to so proud a judge, who boasts of his
power, whereas, on the other side, he is so fearful a
coward, that he dares not use the same : deliver me,
sweet Lord, from these two vicious extremes, that
neither pride puff me up, nor pusillanimity depress
me. Amen.
358 MEDITATION XXXVII.
POINT IV.
By reason of this answer of our Saviour, Pilate was so
much the more desirous to deliver Him, but the chief
priests continued to urge him by threats, saying : — " If thou
release this man, thou art not Ccesar^s friend ;^\10) as much
as to say, — " If thou lettest this man go, we will accuse thee
before Caesar for having set at liberty his enemy, and Him
that made Himself King to the prejudice of his empire."
Pilate, terrified with this, brought our Saviour forth the
second time, and said to them: "Ecce Eex vester" —
" Behold your King."
1. These words may be considered, — i. as spoken by
Pilate of his own motion ; or — ii. as proceeding from the
Holy Ghost, who moved him to speak them.
i. First, Pilate spake them hy way of scorn: — "Behold,
here this miserable wretch, whom you accuse of making
Himself a king ; see here that He is neither king, nor yet is
any way able to aspire to such a dignity; He is but a
painted king only, witness this crown, this sceptre, this
purple with which He is adorned ; take pity of Him, and
do not believe that He is such a one as is able to oppose
Himself against Csesar, or to displace him of his king-
dom."
Colloquy. — 0 King of heaven, how art Thou hum-
bled amongst men in the figure of a counterfeit king,
paying by this humiliation for the pride and ambition
with which they desire to reign ! A king of Israel
entering into battle,(ll) put off his royal robes, that
so being disguised, he might escape the death his ene-
mies intended against him alone, without making ac-
count of any other ; but Thou, 0 my God, true King
of Israel, dost take to Thee the marks and name of a
king, on purpose to yield Thyself up to death, that by
(10) Joan. xix. 12. (11) 3 Reg. xxii. 30.
ON " ECCE HOMO," AND THE LAST EXAMINATION. 359
Thy death we might be delivered from death. Oh
blessed be ^uch a King who loves His subjects so much
jas to die to save their lives ; let me die, 0 Lord, a
thousand deaths, that Thou mayest live in me, and
that I may ever live in Thee. Amen.
ii. Secondly, the Holy Ghost likemse speaks these words
to the Jews, by the mouth of Pilate, to admonish them that
they had theie before them Him whom they had so much
desired. — "Ecce Eex vester" — "Behold your King," —
whom you have expected so many ages ; the King and the
Messiah promised by the prophets for your salvation ; the
King that succeeds in the house of David with a sceptre of
equity, whose Kingdom ought to be eternal; the King
anointed of Almighty God to deliver you from the bon-
dage of the Devil ; here I present Him you, behold if you
know Him, and desire to receive Him for your King."
2. Thirdly, with the same spirit I will imagine that the
same words are spoken to me and to all the faithful, " Ecce
Rex vester^^ — " Behold your King,^' holy and wise, meek
and humble, liberal and magnificent, and so loving, that
for your sakes He is in this pitiful state ill-treated and
tormented. Behold here the King constituted by the
eternal Father(12) over the Church militant and trium-
phant. King of heaven and earth. King of glory, and an
eternal King, whose Kingdom shall be infinite. Consider,
therefore, O my soul, whether thou wilt receive Him for
"thy King, and do the homage due to Him. Consider
whether thou disdainest to have a king so outraged in
outward show ; behold if thou wilt wear His livery, and
wait always upon His person, seeing this King is come
hither for thy sake.
Colloquy. — I accept of Thee most willingly, 0 my
King, and adore Thee for my King, and the more I
(12) Psal. ii, 6.
360 MEDITATION XXXVII.
behold Thee depressed, so much the more do I esteem
Thee. Clothe me, I beseech Thee, in TRy colours,
since it is an exceedingly great honour for a vassal to
be clothed like his king.
POINT V.
The high priests and people answered to this: — "Away
with Hira, away with Him, crucify Him. Pilate saith to
them, Shall I crucify your king? The chief priests an-
swered, We have no king^ hut Ccesar^ (XZ)
1. First, here consider the incredible rage of this people,
who would not so much as look upon our Lord Jesus.
And, therefore, they cried out, — "Away wdth Him out of
our sight, Crucify Him that our eyes may never see Him
more^ make away with Him all at once, and do not make
two labours of it;" in which they fulfilled that which the
Wise man reports of them: — "Let us^ therefore, lie in
wait for the just, because he is not for our turn, as he is
contrary to our doings, and upbraideth us with transgres-
sions of the law, and divulgeth against us the sins of our
way of life. He boasteth that He hath the knowledge of
God, and calleth himself the Son of God. He is become a
censurer of our thoughts. He is grievous unto iis, even
to behold, for his life is not like to other men's, und his
ways are very diiFerent."(14)
Colloquy. — 0 the Just of the just, our most just
Saviour — most behoveful and most profitable to us,
since without Thee we all remained unprofitable and
utterly lost for ever ; Thy aspect is terrible to the
wicked, and most grateful to the good ; the rebeUious
sinners care not to behold Thee, but the just desire to
contemplate Thee. Let me never, loving Saviour,
lose the sight of Thy divine face, although it be in
this sorrowful figure, which for my sake Thou hast
(13) Joan. xix. 15. (14) Sap. ii. 12.
ON " ECCE HOMO," AND THE LAST EXAMINATION. 36J
taken ; for in beholding Thee in this sorrowful condi-
tion, I shall encourage myself to imitate Thy labours,
so to see and enjoy Thee afterwards in eternal rest.
Amen.
2. Consider the malice and blindness of this people, in
rejecting thus the true King, whom God had given them
for their good, and to accept oT a tyrant king, who depriv-
ed them both of goods and liberty, — things that they so
much esteemed, they receiving him now whom they so
abhorred before, out of the hatred they bore to our Lord
Jesus, and with the intention of excluding Christ; in punish-
ment of which wickedness God permitted that they should
both lose their true King and their Messiah also, and besides,
that the earthly king whom they had chosen, should band
against them, and both raze their city and utterly ruin
and destroy them.
3. All this ought I to apply to myself, reflecting with
myself how many times I leave the King of heaven for the
king of earth, and for some little points of fleeting honour,
living in such a manner as if I had not, or that there were
not, any other king than Ceesar, in which I commit an in-
tolerable injury against God, as did this perverse and
obstinate nation.
Colloquy. — O most sovereign King, I am infinitely
sorry, and extremely repent having so often forsaken
and offended Thee. When I was of the world, I con-
fess that I said with the worldlings, " Non habeo
regem nisi Caisarem" — " I have no other king but
Ca3sar ;" but henceforward, gracious Lord, I will say
that for my part I will have no other king than Christ
Jesus. Thou art my Caesar and my King, whom I
desire to obey and serve with all my heart, and if I
obe}^ the kings of the earth, it shall be in regard that
Thou so commandest, and that only in such things as
362 MEDITATION XXXVIII.
Thou shalt like of, for, as for other matters that are
in any way derogating from Thy holy love, " Non
habeo regem nisi Caesar em" — I acknowledge no other
king but Thee, my Lord Jesus, to whom be all honour
and glory, for ever and ever. Amen.
MEDITATION XXXVIII.
ON THE CONDEMNATION OF CHRIST TO THE DEATH OF THE CEOSS.
POINT I.
" And as he was sitting in the place of judgment, his
wife sent to him, saying : Have thou nothing to do with
that just man. For X have suffered many things in a
dream because of Him." (I)
Consider here that these visions which the wife of Pilate
suffered in her sleep, might proceed either from the Devil^
or else from a good angely according as different saints con-
template, from both which ways I may draw out matter of
Iprofit for myself.
1. I may consider that the Devil, seeing the strange
meekness of our Lord, and His invincible patience, amidst
so many injuries and torments, began now to suspect that
this was the Messiah, the Son of God, and He that was to
destroy his kingdom; that for this reason by dreams he
frightened the wife of Pilate, in order that she should use
all means possible to hinder His death, imagining that by
means of the wife he might persuade the husband whatso-
ever he wished. Here we may see how worthy of great
consideration the invincible force of heroic virtue is, seeing
that the very devils themselves stand amazed at it, who,
as the apostle St. James says, both " believe and tremble ;"
(2) they believe, as forced through evident signs, and they
(1) Mat. xxvii. 19. (2; Jac. ii. 19.
ON THE CONDEMNATION OF CHRIST. 363
tremble at the majesty and sanctity of that which they
believe.
Colloquy. — 0 that all men so beheld the virtues of
our Lord as to believe in Him, and to respect Him,
but yet not contenting themselves with this alone as
the devils do, they would also imitate and serve the
same Lord.
2. Or, I may also consider that a good angel^ by his inspira-
tion, spoke in sleep to this woman, telling her that if her
Imsband condemned Christ, he himself should he condemned,
and should endure terrible calamities, and that the Hebrew
nation should he utterly destroyed ; besides this, the angel
represented to her in her sleep certain fearful visions, so
that she might the more earnestly persuade her husband
to set Him free, and for this cause did she esteem Him to
be a "just man," and intimated so much to her husband
in her letter, saying: — " Nihil tibi, et justo illi" — " Have
thou nothing to do with that just man."
Colloquy. — 0 just man, and the justifier of men,
whose justice is very well known and proved, though
for all this it be not received nor approved ; justify
me, I beseech Thee, with Thy justice, and give me
part in it, for without Thy company I cannot live,
neither will I ever forsake it.
POINT II.
" Pilate, seeing that he prevailed nothiEg, but that
rather a tumult w^as made, taking water, washed his
hands before the people saying: I am innocent of the
blood of this just man, look you to it. And the whole
people, answering, said : His blood be upon iis, and upon
our children.'* (3)
1. The Evangelists often in this history set forth to us
(3) Mat. xxvii. 24.
364 MEDITATION XXXVIII.
the innocence of our Lord, together with the testimony that
Pilate himself gave of it, to make us remember by this,
that every torment He endured was for our sins, inviting
us by this to have the more compassion of our innocent
Lord, as also to deplore our sins, by reason of which He
suffered so grievous pains.
2. Consider the furious malice of this Jewish nation, who
violently to deprive our Lord of His life, and to shed His
blood, would offer their own, together with their children'^s,
charging themselves with those punishments that the
death of this just man, imposed so unjustly, deserved, all
wdiich indeed fell upon them, in regard that the blood of
our Lord Jesus, Avhich was able to give life even to those
that shed it, was the occasion of their death, they persist-
ing still obstinate in their rebellion. But I will say to
the eternal Father, with another manner of spirit than
these, — " O Lord, let the blood of Thy most innocent Son
light upon me, and upon all the faithful, to cleanse and
sanctify us. I do here offer Thee mine, my God, desirous
to shed it for His sake, who has shed His own for me.
Colloquy. — 0 most precious blood of my Saviour,
do not come upon me as upon these rebels to confound
me, but come upotn me with mercy, to wash and jus-
tify me. 0 my Redeemer, permit not, I beseech
Thee, that I wash my hands with water as Pilate did,
and leave my soul soiled with sin, nor that doing evil
works, I seek to excuse them out of human fear, and
to wash myself in outward appearance, imputing to
others that which myself a sinner have committed.
POINT III.
" Then he released to them Barabbas, and having
scourged Jesus, delivered Him unto them to be cruci-
fied." (4)
(4) Luc. xxiii. 24; Mat. xxvii. 26.
ON THE CONDEMNATION OF CHRIST. 365
This was the sentence which the judge gave against our
Lord Jesiis, condemning Him to the death of the cross,
Concerning which sentence: —
1. Consider, first, how unjust and C7'uel it was, seeing
that the judge himself acknowledged His innocency, testi-
fying the same not only in words, but also with this
exterior ceremony of washing his hands; and notwith-
standing all this, moved with a worldly fear, that the
Jews would accuse him to Caesar, he pronounced this sen-
tence, for human respect trampling justice under his feet.
This sentence was likewise cruel, in regard that knowing
well that the high priests accused our Lord out of mere
envy^ desiring for hatred to have Him crucified upon the
cross, yet he would deliver Him over to their pleasure,
following herein not reason, nor the laws of justice nor
mercy, but the will of the furious and malicious people^
that could no way content themselves with less than such
a death.
Colloquy. — 0 sweet Jesus, I will not deliver Thee,
nor anything that is Thine, into the hands of so cruel
a tyrant as mine own self-will, but will that myself,
and all mine, be wholly resigned unto Thine, since my
proper will is so cruel, that it will not cease until it
has crucified Thee once again in me by sin, but Thine
is so merciful, that it will deliver me from death by
Thy grace.
2. Consider the great satisfaction of the people, and the
shouts they cast forth when they saw this sentence pro-
nounced, congratulating one another that they had so well
brought their intention to pass, which no doubt doubled
the injury done to our Lord, who then gave ear to all
this.
3. But above all, consider more devoutly how this sen-
tence being intimated to our Lord Jesus, although He saw
306 MEDITATION XXXVIIT,
well that it was most unjust on the judge's part, consider-
ing, notwithstanding, that it came from the ordination of
the eternal Father, for the salvation of the world. He pre-
sently accepted it most willhigly^ without either appealing,
supplicating, or else complaining of the outrageous wrong
they did to Him, and without murmuring against the
judge or his officers, but offered Himself freely to undergo
the execution of it for our good and advantage, abandon-
ing Himself by this His tender will to the enraged will of
His enemies, that they should execute upon Him Pilate's
sentence.
Colloquy. — I give Thee humble thanks, 0 most
meek Redeemer, for this Thy frank heart, with which
Thou didst accept a sentence so unjust and cruel, for
the delivering of me from that just sentence of eternal
condemnation that was pronounced against me. Dear
Lord, with what shall I repay this good will ? Behold
here I give Thee my will for the entire fulfilling of
Thine, and I am prepared to accept whatsoever sen-
tence of torments, shall by Thy ordination or permis-
sion at any time be pronounced against me : help me^,
therefore, with Thy holy grace, that neither through
fear nor pusillanimity I omit to accomplish that which
Thou shalt command me, nor that I be defective in
the office with which Thou hast encharged me.
Amen.
4. Fourthly, I may, moreover, piously contemplate
that some one of the disciples who was secretly there
amongst the rest, werU with this news to our Blessed Lady,
recounting to her the pitiful condition in which he had
seen her Blessed Son, whom he had left now condemned
to the death of the cross ; with which news her heart was
pierced, wounded, and tormented, more than can be said
or imagined; yet, notwithstanding, with rare resignation to
ON CHRIST CARRYING THE CROSS. 367
tlie divine will, she assented to the sentence, knowing well
that her Son, to conform Himself to the will of His Fa-
ther, would entirely accomplish it.
Colloquy. — 0 most sovereign Virgin, fortify thy
heart, since thy presence is requisite at this sacrifice,
to offer up to the eternal Father, that which thou hast
received at His hands. And if the sorrowful tidings
so much afflict thee which thou hearest with thine
ears, much more afflictions will the sorrowful spectacle
cause thee, which thou shalt behold with thine eves.
MEDITATION XXXIX.
ON Christ's cakktage of his ckoss upon his shoulders, and the occubrences
UNTIL HE CAME TO THE MOUNT OF CALVABT.
POINT I.
The sentence being pronounced and accepted of, the
soldiers did, by the commandment of the judge, three re-
markable things to our Lord Jesus.
1. The first was, ''^take off the cloak from Him, and put
on Him His own garments^'''' (l) that so He might be the
better known ; but we do not read that they took off the
crown of thorns, but left it still fixed on, not to give Him
any solace or assuagement.
Colloqwj. — 0 sweet Jesus, how well hast Thou re-
presented the person of a true king, and for this cause
do they leave the crown still standing upon Thy head,
which represents the perpetuity of Thy Kingdom.
Now is it time that Thou represent the person of a
thief and malefactor, though Thou be none, bearing
the ensigns of true thieves and malefactors. Instead
of the hollow reed that they take out of Thy hands,
(1) Mat. xxvii. 31 ; Marc. xv. 21.
368 MEDITATION XXXIX.
Thou art to embrace the wood of the cross, and in
company of thieves to go forth to die with them
upon it.
We may also ponder, the injurious words that these
cursed wretches gave to our Lord, as to a man condemned
for heinous crimes, and the cruelty they used in dragging
and pulling Him into the hall, where He had been scourged,
to divest Him, giving Him back His bloody clothes that
He might put them on again ; which contained a mystery :
for, as our Lord Jesus, to carry His cross, stripped Him-
self of those clothes that were none of His, and with which
He had been clothed in the house of Herod and Pilate,
and put on His own again ; — so I, to carry my cross and
imitate Him, will strip myself of all the vicious customs of
the world and the flesh, and will clothe myself with tho^e
that are proper to our Lord Jesus, by Avhich I shall l)e
known and held for His disciple, especially with meekness,
patience, mercy, and the boAvels of charity.
2. The second thing they did was, to drag to that place
the loood of the cross, being very great, and very weighty.
Where I will ponder, what our Lord said and thought in
His heart when He saw the same ; — how He rejoiced in it
interiorly, and said with much greater alacrity than after-
wards did Blessed St. Andrew: — "Salve Crux preciosa, diu
disiderata, solicite amata, sine intermissione quaesita, et
aliquando cupienti animo preparata" — " Hail, noble cross,
long desired, carefully loved, incessantly sought, and at
the length prepared, for Him who desires to be fastened
on thee; come, let me embrace thee in mine arms, seeing
that thou art to receive me into thine. Come, and I will
with my mouth give to thee a kiss of peace, for upon thee
will I repose my head, and will sleep in peace the last
slumber of death." 0 with what tenderness did our Lord
embrace His cross, sanctifying the same with that first
ON CHRIST CARRYING THE CROSS. 369
embracement ! — how joyfully did He take it into His
hands and laid it upon His afflicted shoulders !
Colloquy. — 0 sweet Jesus, give me grace to behold
Thy cross with the like eyes, and to embrace the same
with the like love, and to search after it with this
desire, glorying in the cross without ever reposing
myself, until I die upon the same.
3. The third thing was, to cause to he fetched out of
prison two thieves, that they should be joined with Him in
the way to execution, as St. Luke says, and that they
should die all three together: which thing redounded to
the great disgrace of our Saviour, who thereby was re-
puted for a thief and malefactor. Oh with what different
eyes did these thieves behold their crosses, trembling at
the very sight of them, and shutting their eyes not to see
them ! These loved the fault, but abhorred the pain ; but
our loving Jesus loved the pain, and abhorred the fault ; —
these fled from the pains due to their own sins, but
Christ accepted the pains which were due to other men's
sins.
Colloquy. — I give Thee humble thanks, my sweet
Saviour, for the willingness with which Thou didst
embrace the pain of the cross, without the fault, to
deliver me from it. Change my heart like, to Thine,
that seeing I have with these thieves committed the
crimes, I may accept with Thee of the pains I have
deserved for them, and may offer myself with charity
to support the pains due to others, suffering for the
good of my neighbour, some little of that much which
Thou hast suffered for them. Amen.
POINT II.
Our Lord Jesus " bearing His own cross," " -went forth
to that place which is called Calvary."(2)
(2) Joan. xix. 17.
Vol. IV.— 24.
370 MEDITATION XXXIX,
1. Upon tills touching passage consider, first, the great
shame that our Lord suffered in this first issuing forth of
the house of Pilate, laden with His cross between two no-
torious thieves, with the noise of Serjeants and criers who
proclaimed His misdeeds, with a great concourse of people,
great numbers running to behold this spectacle.
O angels who behold this ignominious coming forth of
our Lord, why do not you come forth of heaven to publish
its cause, and to defend His reputation ! O eternal Fa-
ther, what dost Thou, beholding Thy Son issuing forth,
laden with the wood of the cross, whereon He is to be
crucified? Goest Thou forth like another Abraham with
his son Isaac, bearing in Thy hands the fire and knife
with which this sacrifice is to be offered ?(3) O fire of
love, who so burnest in the heart of the Father, that Thou
dost make Him to unsheath the sword of His justice upon
His Son, whom He sacrificed and put to death to give life
to the sinner! inflame me, dear Lord, with this fire, that
I may love Him who has so greatly loved me; — smite me
wdth this sword, so that there may die in me that which is
displeasing to Thee, But my God, what is the cause that
Thou goest not forth with Thy Son by night, as Abraham
did, and only with two of His own servants, — but in the
midst of the day, with a great multitude of people to see
this sacrifice? O fire of love, which dost burn and give
light, and desirest that thy works enlighten and enflame,
like the sun at noonday!
Colloquy/. — Discover to me, Lord, I beseech Thee,
the excessive charity of the Father, and the profound
humility and obedience of the Son, that I may glory
in their indignities, and embrace them with love, in
the presence of all the world. Amen.
(3) Gen. xxii. 3.
ON CHRIST CARRYING THE CROSS. 371
2. Consider the intolerable affliction and pain that the
feeble body of mir Loi^d Jesus endured^ bearing this so heavy
burden, — how oft did He stumble and stoop to His knees
with its weight, by reason that His body was greatly
weakened with His former torments ! — How did He sweat
for anguish, overladen with the weight of this wood! how
did He water the streets with the blood that ran trickling
down from His wounds, oppressed and pressed out with
this tree of the winepress, that so sore crushed them ! O
blood of the living God, blood of inestimable value, min-
gled with the dirt of the highways, and trodden under the
feet of wretched men! 0 angels of heaven, why come you
not to gather up this precious blood ? How help you not
this bloodless Lord, to support so painful a burden?
Colloquy. — 0 sweet Jesus, that I could bear the
same upon my shoulders, that Thine might receive
some kind of ease I But I perceive, 0 Lord, that it
must needs be the shoulder (4) of God that must bear
the same ; upon it it is that Thou wilt, according
to the words of the prophets, lay the principality and
empire, which began by Thy cross, and the " key of
the house of David, "(5) to open to us the gates of
heaven, which had been until then fast locked against
us.
3. Our Lord Jesus much more felt the burden of our
sins than the iveight of the cross ; for if the prophet David
said that his sins were insupportable, saying: — "Because
my iniquities are gone over my head, and as a heavy bur-
den are become heavy upon me;"(G} — how much heavier
was the burden of the sins of all mankind, past, present,
and to come, all borne by this our Lord, as the prophet
Isaiah says, — " All we like sheep have gone astray; every
(4) Is. ix. 6. (5) Is. xxii. 22. (6) Psal. liii. 9; xxxvii. 5.
372 MEDITATION XXXIX.
one hatli turned aside into his own way, and the Lord hath
laid upon Him the iniquity of us all."(7)
Colloquy. — My sins, 0 sweet Jesus, are that which
makes Thee to bow down Thy shoulders ; — I am the
strayed sheep, and Thou art led like a sheep to the
shambles of mount Calvary, there to be sacrificed for
my sins. Oh that I had never committed them, to
have lightened Thee by so much of this burden. But,
seeing that by my fault I was the cause of it, it is only
reasonable that I endure a part of the pain, and that
I lay upon my back the cross that I have deserved.
I here offer myself, dear Lord, to bear mine, as Thou
hast borne Thine.
POINT III.
Our Lord Jesus, going now on His way, with His cross
upon His shoulders, " They laid hold of one Simon, of
Gyrene, coming from the country; and they laid the cross
on him to carry after Jesus." (8)
1. Upon this passage consider, first, the great weariness
that our Lord endiired in this war/, whence His enemies
took an occasion of laughing at Him, for the weakness He
there showed, as He that had formerly called Himself the
Son of God, and who in the space of three days could erect
that huge frame of the whole Temple ; all which our Lord
endured with admirable patience, till the chief priests,
fearing lest He should die by the way, caused the cross to
be taken from Him, not to ease Him by so doing, but out
of a great desire that they had to have Him crucified on
it. Hence I will take comfort in my fatigues, and in the
cross that shall fall to my lot, be it ever so heavy, confid-
ing in the mercy of our Lord Jesus, who will furnish me
with strength to bear it, calling to mind for this purpose
that which St. Paul says concerning our " tribulation, (as
(7) Is. liii. 6. (8) Luc. xxiii. 26.
ON CHKIST CARRYING THE CROSS. 373
his woids are,) which came to us in Asia, that we were
■pressed out of measure above our strength, so that we were
weary even of life. But we had in ourselves the answer
of death,"that we should not trust in ourselves, but in God,
who raiseth the dead, who hath delivered, and doth deliver
us out of so great dangers, in whom we hope that He will
yet also deliver us." (9)
2. Consider, moreover, that although our Lord could
have carried His cross alone to the mount Calvary, forcing
His flesh miraculously, yet He would not make use of this
power, but would rather that the cross should be given to
another that should bear it after Him, — to signify, that
the cross which He was to impart to His faithful, they
w^ere to bear, after His example, fulfilling that which He
had said: — " If any man will come after me, let him deny
himself, and take up his cross, and follow me." (10)
Colloquy. — 0 good Jesus, seeing that Thou goest
before, and dost first carry so heavy a cross that makes
Thee bend to Thy knees, is it much if I carry mine
after Thee, assisted with the strength that Thou wilt
give me to bear the same ? Lord, the cross that I
carry is Thine, and mine ; — Thine, inasmuch as Thou
hast borne it first, and that by Thy decree it comes
upon us, and for Thy sake we carry it ; — nevertheless
it is also mine, because Thou hast hewed and adapted
it to the proportion of my forces, and that it is for my
advantage, for Thou wouldst never give me Thy cross
but to make me partaker of the glorious fruits that
proceed from it.
3. Consider that there was nobody found who icoitld hear
the cross of our Lord Jesus, nor assist Him in this labour,
seeing that the Jews held it for a kind of malediction, and
.for an irregularity, so much as to touch the cross, because
(9) 2 Cor. i. 8.
(10) Mat. xvi. 24; Luc. ix. 23; Marc. viii. 34.
374: MEDITATION XXXIX.
according to the law, whosoever died upon it was " accurs-
ed," (11) besides the Gentile soldiers reputed it an infamy,
and among the disciples and friends of our Saviour nobody
presented himself to bear the same, because they were
stricken and daunted with fear, so that they were con-
strained to force a stranger that then passed by to bear
the same.
In this is represented the different sorts of persons that
fly from the cross of Christ, some because they believe not
the virtue that God has placed in it, such are infidels, —
others because they hold it for an infamy, and against their
reputation, as the proud and ambitious, — others for fear of
the pain there is in bearing it, against their sensuality, as
the voluptuous and fleshly. Oh that He would give foun-
tains of tears to mine eyes, to weep with St. Paul for so
many in the world, who are " enemies of the cross of
Christ, whose end is destruction, whose God is their belly,
whose glory is in their shame." (12)
Colloquy. — 0 King of glory, permit not, I beseech
Thee, that I be an enemy of the cross, lest by this I
become Thine enemy also. I will not make a God of
my belly, nor yet of worldly glory, but of Jesus Christ
crucified ; His cross shall be all my joy and my glory,
and being a friend to the cross, I shall be likewise a
friend to Him that died on it.
4. We all of us naturally abhor the cross, and there is
none to be found to bear the same, if he be not in a man-
ner forced to it, (13) like Simon of Cyrene, but after a
different manner, — for some bear it with patience and
without merit, — others with patience and merit, making a
virtue of necessity, as this Cyrenean did, — but others
there are that are sweetly forced by an efficacious inspira-
(11) Deut. xxi. 23. (12) Phil. iii. 18.
• (13) S. Ber. ser. 34, in Cant, et infra medit. liii.
ON CHRIST CARRYING THE CROSS. 375
tion of God Himself, and of His grace, by wliicli they sur-
mount the repugnancy and inclination of the flesh, and
•with promptitude of spirit undergo the cross, glorying with
St. Paul, and rejoicing in the bearing of the same at all
times, and in all places.
^ Colloquy. — 0 sweet Saviour, who wilt not force any
one to carry Thy cross against his will, and therefore
hast said,—*' If any man will come after me, let him
deny himself, and take up his cross daily, and follow
me," seeing that my flesh repines and murmurs to
carry it, let Thy grace, I beseech Thee, prevent me
to compel me to it, willingly to embrace Thy cross by
following Thee, seeing that Thou hast so willingly
carried it for the love of me. Amen.
POINT V.
]\Ioreover, mark well the circumstance of this man that
carried the cross of our Lord, and draw out thence the
mystical sense, for they did not happen casually, or by
chance.
1. The first is, that this marCs name was Simon, which sig-
nifies ^'■obedient,'''' — to show that the virtue of obedience con-
sists in overcoming the repugnance of our proper will, in ac-
cepting the cross that God shall send us, after whatever
manner it be, and that the obedient are those that ease our
Saviour and His substitutes, but the disobedient are heavy
upon them, and make, as the apostle says, that they carry
their crosses sad and mourning. (14)
Colloquy. — 0 most sweet Jesus, who by obedience
didst take to Thee Thy cross, and of Thyself, didst
freely humble Thyself, becoming obedient even to die
upon the same, seeing that Thou dost so much love
obedient persons, that Thou wouldst not give Thy
cross to any other than to him that bore the name of
(l4)Heb.xiii.l7.
376 MEDITATION XXXIX.
obedient : give me, I beseech Thee, this excellent
virtue, with which I may submit myself wholly to Thy
ordination, doing and enduring whatsoever shall pro-
ceed from the same, although it be a heavy cross to
me. Amen. t
2. The second circumstance is, that he was a strmiger,
and " was coming out of the country'''' to Jerusalem, — to sig-
nify, that those who are to meet with our Lord Jesus in
their way, and be made worthy to carry His cross, ought to
resolve with themselves to live like pilgrims, to forsake
the world with her wild and savage customs, directing
their steps and their works towards the heavenly Jerusa-
lem; and, therefore, if I will live after this manner, I
shall, when I think least of it, meet with our Lord Jesus,
who will make me worthy to suffer with Him, and for
Him. Oh, happy encounter to meet with Jesus carrying His
cross! Oh that I were so happy as that He might meet
me in the way thus laden, and that He would lay upon
my shoulders the cross that He carried upon His own. —
That apostle, likewise, was called Simon, who going out
of Eome met with our Lord Jesus, and who as He then
told him, went to that city, there to be crucified the second
time.
Colloquy. — 0 my Saviour, let us go together, and
let us both carry the cross ; but yet let it not be as
Simon of Gyrene did, who carried it only, but did not
die upon it, but as Simon Peter, who was crucified with
Thee, Thou being first crucified in him.
3. Finally, as the labour of Simon of Cyrene lasted but a
little, yet the memory both of him and his children remains
in the Church to this present day, as of persons so remark-
able for their virtue, that St. Mark calls them by their
names, — Alexander and Rufus; — even so they that bear
the cross of our Saviour, however they begin to carry it
ON CHEIST CARRYING THE CROSS. 377
by constraint, yet undergoing the same patiently, and with
a willing mind, their labour will speedily pass away, but
their glory will endure for ever, because he that bears the
cross with our Lord Jesus, will reign with Him in glory
eternally.
POINT V.
" And there followed Him a great multitude of people,
and of women, who bewailed and lamented Him. But
Jesus turning to them, said: Daughters of Jerusalem,
weep not over me, but w^eep for yourselves, and for your
children. For behold, the days shall come wherein they
will say : Blessed are the barren, and the wombs that have
not borne, and the paps that have not given suck. Then
shall they begin to say to the mountains: Fall upon us,
and to the hills. Cover us. For if in the green wood they
do such things, what shall be done in the dry?" (15)
1. Upon this passage consider, first, the divers ends of
those that followed Christ our Lord; — some to crucify Him,
as the soldiers and executioners, — others to mock Him and to
rejoice at His death, as the priests and their officers, — others
of curiosity to see so strange a spectacle, — and others for
acquaintance sake, and of a kind of friendship they bore to
our Lord, weeping of a natural compassion for the pains
and torments He endured; — but none of all these followed
Him to help Him to carry His cross, nor with any desire
to die with Him, according to that which He had said: —
" Si quis vult venire post me," &c. — " If any man will
come after me, let him deny himself, and take up his cross
daily and follow me."
Colloquy. — 0 good Jesus, give me grace to follow
Thee, not as this troop of people, but in the same
manner that Thou desirest to be followed, embracing
Thy cross to die with Thee upon it.
(15) Luc. xxiii. 27.
378 MEDITATION XXXIX.
2. Uur i^ora, even in the midst of sucn a troop of people,
and in the heat of so great contempts and disgraces, still
preserved His divine authority; and so turning Himself
back towards the women that followed Him weeping, He
taught them how to weep with more perfection, saying to
them: — "Weep not over me, but weep for yourselves;" in
which words He does not forbid to lament His Passion,
because reason would that each one should bewail it, but
the manner of bewailing it onli/ of a human cotnpassion, and
forgetting the cause for which He suiFers, which is our sins,
as if He had said: — " Do not so much weep for me, and for
what I endure, but for yourselves, and for your sins, and the
sins of your children, which are the cause of this my Pas-
sion."
Colloquy. — 0 most excellent master, who amidst so
many pains dost not forget to do Thy office, teach me,
I beseech Thee, how to weep for Thee, and for myself,
as also for my neighbour ; — over lliee, bewailing the
torments Thou dost suffer for my sake ; for myself,
lamenting for having so grievously offended Thee ;
for my neighbours, bewailing their sins, as Thou hast
often bewailed them.
3. Ponder, thirdly, the infinite charity of our Lord^ who
forgetting His own pains, will that we lament ours, with
those of our neighbours, especially the punishments of
those that make not their benefit of His Passion and death,
for the obtaining pardon of their sins, and for this cause it
is that He pronounces that fearful sentence: — "If in the
green wood they do these things, what shall be done in
the dry?" That is, " if I that am a green and fruitful tree
feel the terrible chastisements of the divine justice for
other men's sins, how will the same justice punish the sin-
ners themselves, who are dry and barren wood, for their
own sins? If the innocent person has been scourged,
ON CHRIST CARRYING THE CROSS. 379
buffeted, crowned, and mocked, and that I go now to be
nailed to tbis cross where I shall be fed with gall, what
shall become of sinners ? What whips, what thorns, what
buffets, what scorns, what gall, and torments will fall upon
them, when they shall have received their judgments?"
O my soul, dost thou not tremble at the fearful punish-
ment that is prepared for thee, if thou art a dry tree? If
thou art not moved to bewail thy sins, behold what thy
God has endured for them. Move thyself to see how
much thou art to suffer, if thou dost not make thy benefit
of that which He has suffered for thee. If thou art not
awakened with the amiable voice of mercy, which the
blood of our Lord Jesus sends forth shed with so great
love, at least awake thyself with the cries of justice,
which cries out against rebels from the same blood, pour-
ed forth with so great pain.
Colloquy, — 0 eternal Father, appease Thy wrath
by the Passion of Thy innocent Son : let Thy justice
be satisfied by the fruits that proceed from this tree of
life ; and although I deserve to be cut down like a dry
tree, and to be cast into the fire of hell, I most humbly
beseech Thee, by His mercies, that Thou wilt vouchsafe
to graft me anew in Him, that so I may bring forth
fruits worthy of eternal life. Amen.
POINT VI.
Consider, as a thing piously credible, how the most
Blessed Virgin having understood the heavy news of the
condemnation of her son, went out with St. John, St.
Mary Magdalen, and the other devout women to find Him
out, following Him with an unspeakable grief by the trace
of His blood; and that when our Lord Jesus turned His
face towards these women of Jerusalem, He also lifted up
His eyes to look upon His mother, and the mother likewise
380 MEDITATION XXXIX.
lifted up her eyes to see her son, by reason of which encoun-
tering of eyes, tlieir hearts were pierced with sorrow at
the sight of one another.
1. 0 what a sharp -pointed sword wounded the soul of
the Blessed Virgin, when she beheld her dear Son with
this crown, with which His step-mother, the Synagogue,
had crowned Him, — ^when she saw His divine face so dis-
figured, His whole body crouching down under the heavy
burden of the cross, in the midst of two thieves, and en-
vironed about with innumerable hangmen, who tormented
Him on every side! If the daughters of Jerusalem wept
and had a tender feeling of the pains of our Lord Jesus,
whom they reputed but for a holy man, how did she
lament and feel them, whom she held for her Son and for
her God?
2. Then she cast up the eyes of her soul towards the
eternal Father, and seeing Him in spirit with the sword
and the fire in His hands, to sacrifice His /SW,(16) with
deep sighs and hearty groanings, she said to Him : — " O fire
of divine love, which never sayest it is enough, (17) say so
now at least, since that which my Son has already en-
dured, is more than enough for the redemption of the
world. O sword of divine justice, enter again into thy
scabbard, seeing that thou hast already drawn blood enough
to pay the injury that has been done thee. O eternal
Father, cease the rigour of Thy justice against Thy Son
and mine, since He hath more than most abundantly paid
for that which He owed, or else turn Thy sword against
me also, that I may die with Him for sinners; for to live
without Him is death to me, and to die with Him shall
be my life, yet not my will be done, but Thine."
Colloquy. — 0 Father of mercies, since, according to
(16) Gen. xxii. 6. (17) Prov. xxx. 16.
ON CHRIST CARRYING THE CROSS. 381
Thine ordinance, Abraham went to sacrifice his son
Isaac, without knowledge of his mother, wherefore
wilt Thou that Thy Son be sacrificed. His mother
knowing it, and assisting at this sacrifice ? This is a
new torment both of the Son and of the mother, why
then wilt Thou increase the torments of the one, with
the presence of the other ? 0 my God, now know I
well that it is Thy custom to torment much those
whom Thou lovest much, in order that they may in-
crease much in Thy love, or discover that which they
bear Thee, setting more by Thy will than by their
own, and ojffering themselves to die, to give hfe to those
whom they love.
Colloquy. — 0 most sacred Virgin, seeing that thou
dost so much love sinners, as to offer thyself, together
with thy son, to die for them, show to me the love
thou bearest me, in making me to feel the sorrows
that thou didst feel, beholding thy son so afflicted,
that I also may oifer myself to die with Him unto all
that is earthly, crucifying mine own flesh for the love
of Him. Amen.
3. Our Lord, going on His way in the same manner that
we have related, w^ent out of the gate of the city, and so
came to the Mount of Calvary, where we should ponder the
inward feeling of Christ our Lord, when issuing out of the
city of Jerusalem, with those marks and badges of a sin-
ner. He remembered how that accursed city cast Him out
of her gates, and for the same should be destroyed and left
desolate, but His Passion should be profitable to others,
who did not participate with her in her abominable treasons
and wickedness.
Colloquy. — 0 good Jesus, who didst go " without
the gate"(18) of the city, to the end that Thy sacred
(18) Heb. xiii, S. Tho. 3, p. q. xlvi. art. 10, ad. 2.
382 MEDITATION XL.
flesh, figured by the goats of the old law, might be
offered in holocaust for my sins ; help me, I beseech
Thee, to go out of the pernicious city of this world,
and from the perilous company of worldlings, bearing
upon my back Thy contempts and disgraces, in which
I may glory, embracing Thy torments with true love.
Amen.
MEDITATION XL.
ON THAT WHICH PASSED UPON THE MOUNT OF CALVARY, BEFORE THE
CRUCIFIXION.
POINT I.
Consider, first, the reason why our Lord would be cru-
cified on mount Calvary at noon-day, and in the time of
so great solemnity, since all this is not without mystery,
inasmuch as, not by chance, but by His election and Avill,
He chose to be crucified, as also the manner, the time,
and the place, together with other circumstances of that
sacrifice. (I)
i. Tlie principal cause of this was, that His death and
crucifying might be to Hira on all parts, the more painful,
and to us more projitahle, for the rare examples of virtue,
which by this occasion shines in it. — ii. He would die in
an openjield, that He might make His torments and igno-
minies the more public, and to be seen of all, as being for
the good of all. — iii. He would that this should be upon
the mount Calvary, where malefactors were punished, that
He might make His death so much the more shameful;
thus dying in a place where men were chastised for most
heinous crimes ; and, moreover, to give us to understand
that He did not die so much by the sentence of human
(I) S. Tho. 3, p. q. xliv. art. 10.
ON THAT WHICH PASSED UPON MOUNT CALVARY. 383
justice, as by tlie sentence of the divine, in punishment of
the sins of such as were truly malefactors, to satisfy for
their pains, and to free them from their faults. — iv. He
would that this place should be called ^'■Calvary,'*' by reason
of the bones and skulls of dead and executed persons, a
place noisome, infectious, and full of horror and terror;
to give us to understand that His blood was shed for the
salvation both of the living and the dead, and to raise up
the souls and the bodies also in their times. — v. He would
be crucified at noon-day^ that all might behold His naked-
ness and shame, and because He endured for all with ex-
cessive/erroier, signified by the sun of mid-day; for which
cause He also made choice to die upon the solemn day of
Easter, at which time an immense multitude of people
came to Jerusalem, that His torments might be so much
the more ignominious, as they should be known of many
and all the world might learn His heroic humility, patience,
and charity ; with which He suffered such things of such
persecutors, and with such circumstances as never were
seen before in the world.
Colloquy. — I give Thee humble thanks, most meek
Eedeemer, for having chosen to die in a place the
most accursed and abject of the earth : to enter into
the world Thou chosest a contemptible stable ; — and
to go out of the world, Thou madest choice of a con-
temptible Calvary. — To be born. Thou madest choice
of a most loathsome place, and the abode of brute
beasts ; — and to die. Thou madest choice of another,
full of malefactors' bones and skulls. When Thou
wert born, many people assembled in Bethlehem,
which was the cause Thou couldst not get a place to
lie in ; — and when Thou diedst, there flocked a great
concourse of people to Jerusalem, to serve Thee for
an occasion of greater disgrace. Thou wert born at
midnight, and in a little town, thereby to hide Thy
384 MEDITATION XL.
glorious birth ; but Thou sufferest at noon-day, and
in the chief town of the whole country, to notify to
all Thy ignominious death. Seeing therefore that Thy
election is always the most assured, grant, my sweet
Saviour, that by Thy example I may choose for my-
self that which is the worst in the sight of the world,
flying honours, embracing dishonours, and persevering
in humiliation to death.
POINT IT.
Our Lord Jesus being now come to the mount Calvary:
— -" They gave Him wine to drink, mingled wdth gall.
And when He had tasted, He would not drink."(2)
1. Consider the barbarous cruelty of these torturers, who
being accustomed to give good wine to condemned persons,
to comfort them in their torments, and our Lord being
very sore afflicted, and pressed with thirst, having lost a
great part of His blood, and withal having gone a good
journey, — when they ought in all humanity to have given
Him drink, they mingled gall in it, and most bitter myrrh,
on purpose to torment His tongue, His mouth, and His
stomach, whither neither the scourges nor the thorns had
been able to penetrate. Nevertheless, our Lord, although
He knew well what wine they gave Him, yet tasted of it
without swallowing any down, willing to taste this bitter-
ness, and to suffer this torment in His dry tongue and
afflicted mouth, to satisfy by this for the sensual delights
of our gluttony and drunkenness, giving us an example of
patience, when in our greatest troubles and afflictions, we
find instead of succours at the hands of men, only an aug-
mentation of them ; as also an example of suffering, w^hen
in our hunger and thirst we at any time want that which
is necessary, or there be given to us anything of evil and
unsavoury taste, seeing that to Him they gave gall.
(2) Matt, xxvii. 34; Marc. xv. 23.
ON THAT WHICH PASSED UPON MOUNT CALVARY, 385
Colloquy. — 0 sweet Jesus, how dear does our glut-
tonies cost Thee ; it cannot be said of Thee, " The
fathers have eaten a sour grape, and the teeth of the
children are set on edge."(3) But contrarywise, we
Thy children, have eaten the sour grapes, and the
sourness of sins : and Thy teeth are set on edge. Thou
suffering the torments that we deserved for them.
Pardon, I beseech Thee, O my Redeemer, the excess
I have committed in this sin, and let the sauce of my
meat be the remembrance of Thy gall,(4) in such a
manner, that I never trouble myself, or take any care
for meat and drink, nor yet suffer myself to be over-
come by dainty fare.
2. How many thei'e are at this day who give as drink to
our Lord Jesus wine mingled with gaily oiFering to Him
works good of themselves with wicked intentions, and
detestable circumstances. " Wine mingled with gall" is
doctrine mingled with errors, faith with wicked works,
zeal with revenge, alms for vain-glory, prayer with volun-
tary distractions, and all the works of hypocrisy. These
are the grapes which Moses calls the " grapes of gall," and
this is the wine that he names " the gall of dragons," (5)
with which sinners feast and banquet our Lord Jesus,
which although He tasted, yet He did not swallow, but
presently spit it out of His mouth, because such drink in-
finitely displeases Him.
Colloquy. — O most sovereign King, how different
meat and drink dost Thou give me from that which I
give to Thee ! Thou givest me the bread of Thy most
sacred body, and the wholesome wine of Thy most
precious blood, mingled with the honey of most sweet
consolations, and I in recompense of this, offer Thee
bread and wine, mingled with most bitter gall. Par-
es) Jer. xxxi. 29; Ezech. xviii. 2.
(4) Thr. iii. 19. (5) Deut. xxxii. 32,
Vol. IV..— 25.
386 MEDITATION XL.
don, sweet Lord, mj ingratitude, and assist me, I
beseech Thee, with Thy holy grace, whereby I may
offer Thee henceforward the wine of good works, so
pure and odoriferous, that Thou mayest take pleasure
to taste of it, to " ruminate" (6) it, and swallow it down,
into Thy heart, joining me to it by the union of most
perfect love. Amen.
3. Some contemplate how tlley gave our Saviour to drink
twice upon the mount Calvary; — First, they gave Him
most excellent wine, which St. Mark calls " myrrliatum
mnum,''^ " wine mingled with mi/rrh,^'' (7) and compounded
such as they were wont to give to those that were to be
crucified, to bring as it were asleep His senses, and to
render them in a manner insensible against the torments ;
and that it was of this wine that the Evangelist St. Mark
says: — "Noluit accipere" — "He took it not," and that
therefore the cruel soldiers offered Him the second time
*' wine mingled with gall,^^ of which St. Matthew says that
He tasted, but that He would not swallow it down: this
being so, the charity of Christ our Lord shines in this, —
that He would refuse the first wine not to receive the
least consolation, but to suffer with His inward senses,
and to endure the terribleness of those His torments, — yet
tasted of the second wine, that so He might prove its bit-
terness, though He would not drink of it, for the reason
before alleged.
POINT III.
To crucify our Lord they first despoiled Him of all His
clothes, even of His inner garment, with extreme pain and
ignominy.
Christ our Lord was four times despoiled in His Passion^
in punishment of so many times that I have despoiled my-
self of the garment of grace, in offending Him by my sins.
(6) Cant. vii. 9. (7) Marc. xv. 23.
ON THAT WHICH PASSED UPON MOUNT CALVARY. 387
— i. The first time was, when they whipped Him at the
pillar. — ii. The second, when they crowned Him with
thorns, to clothe Him with purple. — iii. The third, when
they took off from Him the same purple robe, to put on
Him again His own clothes. — iv. The fourth, to crucify
Him, which was the most painful and the most ignomi^
nious of all the rest, because it was very probable that His
garment stuck fast to His flayed and bloody skin, inso-
much that they were fain to tear it off by plain force,
plucking away with them the flesh and skin, no otherwise
than in shearing of sheep, the shears clip away morsels
both of skin and flesh, together with the wool. The igno-
miny that He endured was unspeakable and above measure,
seeing Himself all naked in an open field, full of innumer-
able people, who looking upon Him, scofled and laughed
at Him; yet our most patient lamb endured all this with
an incomprehensible patience and humility, offering all
this to the eternal Father for the confusion that our sins
deserved, and giving us example to suffer, when at any
time we shall want clothes, or any other thing necessary
for our body, and exhorting us by this to the nakedness
and evangelical poverty He had preached, and continually
practised from the very hour of His birth.
Colloquy, — O my sweet Saviour, how punctually
wilt Thou fulfil that which is written, — " leaked came I
out of my mother's womb, and naked shall I return
thither :" (8) Thou wast born naked into the world,
and Thy mother did by and by wrap Thee in poor
clothes and rags, and now going out of the world, Thou
wast stripped of all the clothes that she had given
Thee, it not being permitted her to cover Thee with
any other. 0 second celestial Adam ! how dearly
dost Thou pay for the nakedness of the first terres-
trial Adam, (9) proceeding from his disobedience, seeing
(8) Job.J. 21. (9) Geo- iii. 10.
388 MEDITATION XLI.
that to cover him again with the robe of Thy grace,
it was requisite that Thou shouldest be unclothed with
so great confusion. 0 " wine" of celestial love, which
has so inebriated this divine " Noah," (10) the true
restorer of the world, that thou hast left Him quite
naked, scoifed at, and mocked by the people whom
He had taken for His children, inebriate me also, that
I may strip myself of all earthly things, and that
naked 1 may follow our naked Lord Jesus, taking de-
light in His contempts. 0 my Saviour, "naked came I
out of my mother's womb, and naked shall I return
thither," like to Thee ; Thy nakedness, therefore,
shall be my clothing. Thy dishonour my livery. Thy
poverty my riches. Thy confusion my glory, and Thy
death my life, since dying with Thee, I shall rise
again to a new life with Thee, to whom be honour and
glory, for ever and ever. Amen.
MEDITATION XLI.
ON THE CRUCIFIXION OF ODE LOKD.
POINT I.
Our Lord being now stripped naked, and the cross being
laid upon the ground, the soldiers commanded Him to ex-
tend Himself on it, which He performed presently, stretch-
ing forth His arms and His feet that they might be nailed
to the cross. (1)
1. Here is to be considered the excellent obedience of
our Lord, which appeared in this, — that He hearkened to
and punctually obeyed the voices of those cruel torturers,
in a thing so sharp and terrible, as was to stretch Him-
self upon this hard bed of the cross, to be crucified on it,
(10) Gen. ix. 21.
(1) Mat. xxvii. 35; Marc. xv. 25; Luc. xxiii. 33; Joan.xix. 18.
ON THE CRUCIFIXION OF OUR LORD. 389
giving me example to obey my superiors, howsoever wick-
ed they be, and to subject myself " to every human crea-
ture," (2) for the love of Him, in all that is not contrary
to His holy ordinance.
Colloquy. — 0 celestial Adam, who didst stretch
forth Thy hands, not as the terrestrial Adam, to take
the fruit of the tree of disobedience, but to the intent
that Thou mightest be nailed upon another tree by
obedience ; give me grace that I may extend mine to
the observing of Thy commandments, (3) stretching
myself out, if need require, upon the bed of the cross,
to die there for the love of Thee. Amen.
2. Afterwards I will ponder what our Lord did, seeing
Himself stretched out upon the cross; without doubt He
lifted up His eyes to heaven, giving thanks to His eternal
Father for having brought Him to this, and offering Him-
self most willingly to be crucified upon this altar in a
bloody sacrifice for our sins. And as the obedient Isaac
offered himself to be found by his own father, and by his
hand to be laid on high upon the altar of the wood, ex-
pecting the blow of the knife from the hand of his father,
— even so our meek Jesus was now upon the tree of the
cross, bound with the cords of love, expecting the blows of
the hammer and the nails.
Colloquy. — 0 eternal Father, seeing that the sub-
mission and obedience of Isaac was so pleasing to
Thee, that Thou didst send down an angel from
heaven to hold the hand of Abraham, lest he should
have smote him with the knife ; content Thyself, if it
be possible, with the submission of this most blessed
Isaac, stretched out upon the altar of the cross, and
send another angel that may hold the hands of these
executioners, that they nail not those of Thy Son. He
(2) 1 Pet. ii. 13. (3) Psal. cxviii. 48,
390 MEDITATION XLI.
has already given sufficient testimonies of His rare
obedience; content Thyself with His generous will,
without putting in execution anything further. But I
perceive well, gracious Lord, that both Thy works
and those of Thy Son are perfect works, and so both
of You will that the sacrifice be perfect, that so our
redemption be the more abundant. Blessed be Thy
infinite charity, by which I beseech Thee to give me
grace, that I may offer Thee a sacrifice of myself,
entire, perfect, and pleasing to Thy majesty. Amen.
POINT II.
Our Lord thus extended upon the cross, the soldiers
took one of His hands, and with a thick nail, driving the
same with terrible blows, nailed it to one part of the cross,
and the other hand with another nail on the other part ; and
in the same manner thei/ nailed His feet, whether with one
Qr two nails, with very great effusion of blood issuing forth
from these four wounds.
L Upon this passage consider the intolerable pain which
Christ our Lord felt by these cruel blows, made in those parts
of His body so full of sinews, and in a body so exceedingly
delicate. If I so greatly feel the pricking of a needle, how
much did this delicate Lord feel the piercing of these sharp
nails, which passed through the veins, pierced the sinews,
and bore away with them His tender flesh. O my God,
how well agrees with Thee the name that the prophet
Isaiah imposed upon Thee, calling Thee " Yir dolornm" —
" A man of sorrows," (4) seeing that never were there in
this life any sorrows like to Thine. O most sacred hands,
in whom the strength of God is hid, (5) who has nailed
you fast to the two arms of the cross, enamelled with the
heads of these great nails ? O most sacred feet, at whose
presence the devils fly away and retire as vanquished, who
(4) Is. liii. 3. (5) Habac. iii. 4.
ON THE CRUCIFIXION OF OUR LORD. 391
has fastened you to this hard wood? O sweet Jesus,
*' what are these wounds in the midst of thy hands" (6)
and feet? "Who has made the hammer and nails so hardy
as to pierce these wounds, Thou being their Creator?
Doubtless my sins are the cause of all this, which I have
committed with the hands of my Avicked Avorks, and with
the feet of my depraved affections, with which I Avounded
my soul, afflicting Thee much more Avith these Avounds
than AA'ith those Avhich Thou receivedst in Thy body.
Colloquy. — 0 eternal Father, behold these wounds
and sorrows of Thy Son, which He offers Thee in satis-
faction of mine ; accept His oblation, I beseech Thee,
and heal me of them, since Thou hast ordained the
AA^ounds of Thy innocent Son, to give health to all those
which Avere Avounded through t heir OAvn sins. (7)
2. Consi der another terrible pain Avhich our Lord endur -
ed in this crucifying, — that one hand being now nailed,
the sinews shrunk together, insomuch that when they would
have fastened the other it reached not to the mortice made
to receive it, which that it might reach, they stretched it
so forcibly, that the bones Avere almost thrust out of joint;
and for this cause it is said of Him in the Psalm: — " They
have dug my hands and my feet: they have numbered all
my bones," (8) that is, they have so racked my members,
and so stretched them upon the cross, and my flesh through
torments is so consumed, that they may number all my
bones. This pain was one of the most bitter that our
Saviour endured in all His Passion, for although they did
not break any of His hones, according as the Scripture says,
(9) yet Avas this extending, racking, and disjointing ex-
ceedingly painful, which our Lord offered in satisfaction
(6) Zach. xiii. 6. (7) Is. liii. 5. (8) Psal. xxi. 7.
(9) Exod. xii. 46; Joan. xix. 36. . '
392 MEDITATION XLI.
for tlie sins committed by the members of His Churcb in
matter of disunion, want of concord, and of charity. O
Saviour of my soul, I will now say with the prophet Da-
vid:— "All my bones shall say, Lord, who is like to
Thee?" (10) O that my bones were converted into so
many tongues, to praise Thee for the pains and sorrows
Thou enduredst in Thine. Whoever was like Thee in
pains and torments, and in the ignominies and contempts
that Thou sufferedst upon the cross? As none can equal
Thee in the greatness of Thy divinity, so none can equal
Thee in the humiliations of Thy humanity, wherein such
admirable virtues are engrafted. O that I could number
Thy bones, which are the interior virtues, covered with
this lamentable figure, that Thou hadst upon the cross, to
imitate them.
Colloquy. — Vouchsafe, I beseech Thee, 0 good
Jesus, by this Thy sorrows, that the bones of Thy
Church, which are the prelates and men of perfection,
may live ui^ited among themselves, together with the
rest of the weak people, which is the flesh of Thy
mystical body, linked together in the union of charity,
that we may all of us together glorify Thee, that our
works may preach Thy greatness, saying : — " Lord,
who is like to Thee in power, who dost so knit to-
gether such different wills, with such conjunction and
union of love ?
3. Consider the great grief that the Blessed Virgin felt
when she heard the blows of the hammer in the nailing of
her son, for one and the same blows pierced with the nail
the hand or foot of the son, so also with a most pricking
agony the heart of the mother.
Colloquy. — 0 sovereign Lady, If the name of a '* man
of sorrow," agrees with thy son, certainly the same name
(10) Psal. xxxiv. 10.
ON THE CRUCIFIXION OF OUR LORD. 393
also agrees with thee, as being a woman of sorrows,
for thou mightest truly say to all those that were
there upon this mount, or that passed by that way : —
*' Attendite et videte si est dolor sicut dolor meus" —
•' Attend and see if there be any sorrow like to my
sorrow." (11) O that these blows of the hammer did
as deeply pierce my heart as they did thine ! O that
the ears of my soul were always open to hearken to
the blows of God's hammer, which is His holy inspi-
ration, breaking with sorrow my obdurate heart, for
having offended Him, who with so cruel a hammer is
nailed and clenched through my cause.
POINT III.
Our Saviour being nailed in this manner, the soldiers
lifted up the cross on high, and it is to be believed that
they let it fall into the mortice or hole, which was made
for this purpose, with great violence, shaking the whole
body with it with intolerable pains. Lift up thyself, O
my soul, on high with thy Lord, and lift up the senses
and affections of thy heart, to nail them with Him upon
the cross.
1. First, then, consider the pain, shame, and affliction
that thy sweet Lord Jesus felt when He saw Himself lifted
up on high, exposed to the shame and sight of so many
people, — naked, disgraced, and become the mark of all
their ribaldry, and laden with intolerable pains throughout
all the parts of His blessed body. Behold how His head
has not whereon to repose itself, which if it incline
against the cross the thorns are forced in farther; — the
hands are torn with nails, by reason of their bearing all the
weight of His body, — and the wounds of the feet open
themselves wider, with the weight of the body which stays
upon them; and beholding thy Lord thus torn with tor-
(ll)Thren. i. 12,
394 MEDITATION XLI.
merits for thy sins, rend thy heart with grief and sorrow
for having committed them.
2. Behold these four rivers of blood that issue out of
the four wounds, like the four rivers which flowed forth
of Paradise, (12) to water and make fertile the earth of
man's heart; — approach in spirit to these rivers, taste the
sweetness of this blood, shed with so great love and pain,
wash thyself with it to cleanse thee from thy faults, as
those did that " have washed their robes, and made them
white, in the blood of the Lamb." (13)
Colloquy. — 0 most precious blood, wash, purify,
inflame, and inebriate me with the excess of the love
with which Thou wast shed, and pierce me through
with the excess of that sorrow with which Thou wast
drawn forth of the veins of our Blessed Lord.
3. Open thy ears also to understand the clamours and
iscornful sJioutings of the enemies of Jesus^ who seeing Him
^lifted up upon the cross, they cast out against Him, glad at
their very hearts to see Him so disfigured and afflicted,
and past all hope of living any longer; — hearken in like
manner to the plaints and pitiful cries of the daughters of
Jerusalem, seeing this piteous spectacle, especially the
weepings and sobbing of the devout women that were there
present.
Qolloquy. — O how were Thine ears, most sweet
Jesus, tormented with the clamours of Thine enemies,
andlwith Thy friends' bewailings ! If the friends of
Job, seeing him lie upon a dunghill covered over with
sores and ulcers, lifting up their eyes to behold him
and scarce knowing him, cried out and wept bitterly,
tearing their garments, and putting ashes upon
their heads, and in this plight remained by him the
space of seven days together, not once speaking to
(12) Gen. ii. 10. (13) Apoc. vii. 14.
ON THE CRUCIFIXION OF OUR LORD. 395
him : — " Videbant enim dolorem esse veliementem" —
" For they saw that his grief was very great." (14)
What shall Thy friends do, lifting up their eyes and
beholding Thee upon this cruel bed, wounded from
the head to the feet, with w^ounds so much more ter-
rible and painful than those of Job ? Thou w^ast so
disfigured that they had much ado to know Thee, —
they broke out into cries, mingled with sighs and
tears, — they tore their very bowels by the force of
sorrow, and covered themselves with the dust of
shame for Thy nakedness, — they remained quite
dumb and beside their senses, not being able to speak
a word to Thee, seeing Thy intolerable pains and
torments. 0 that I had a tender feehng like this
of theirs, considering that I have far greater occasion
of feeling Thy pains than had the friends of Job to
feel his ! For Job did not endure for the sins of his
friends, and Thou, my Saviour, dost suffer for ours ; if
the pains of Job were vehement. Thine were without
all comparison far more vehement, for he lost not his
life with the force of his pains, but Thou didst lose
Thine most cruelly with the excess of Thine. Weep
then, 0 my soul, and bewail the torments of thy
Lord ; rend thy heart with sorrow, cover thy head
with dust and ashes, by doing penance for thy sins,
and although thy tongue be not able, nor knows
how to speak, yet let thy heart meditate and ruminate
upon Ilis unspeakable pains and ignominies, not only
seven days long, but all the days of thy life, sitting
thee down at the foot of the cross.
4. Consider the sorrow that the most Blessed Virgin
endured at this her first beholding of her son, for the eyes
of our Lord Jesus and of His mother encountering one
another, became both of them eclipsed and dazzled by the
force of sorrow, — the mother remained spiritually crucified
(14) Job. ii. 13.
396 MEDITATION XLII.
with the sight of the son, and the son was tormented anew
by beholding His mother, — each of them holding their
peace for very grief and pain, the heart of the one em-
ployed in feeling the torments of the other, sorrowing
much more for them than for their own. Put, then, thy-
self, 0 my soul, between those two crucified ones, and lift
up thine eyes to behold the son crucified with great nails
of iron, then cast them down to look upon the mother,
crucified with the sharp stings of sorrow and compassion.
Beseech them both to divide their pains with thee in such
sort that thou mayest be crucified with them by a true
imitation.
(That which concerns this passage ought to be con-
sidered at leisure, according to the method we have set
down in the fundamental meditation, eighth point.)
MEDITATION XLII.
ON THE MYSTERIES CONTAINED IN CHKIST CRUCIFED.
POINT I.
Having placed thyself at the foot of the cross, and lifting
up the eyes of thy soul towards Him that is fastened on it,
to know and penetrate all that there passes. (1) Thou art
to consider:—^
1. Who is it that is there crucified, pondering the mo-
tives which He had to it, which were on His part His
bounty and mercy only, and on ours the remedy of our
misery. Lift up, then, thy eyes, O my soul, from the
cross to heaven, from this throne of ignominy which is on
the mount Calvary, to the throne of glory which is in the
imperial heaven, and consider the infinite majesty of this
(1) S. Tho. 3, p. xlvi. q. art. 6.
ON THE MYSTERIES CONTAINED IN CHRIST CRUCIFIED. 397
our crucified Lord, who is God, eternal and immense, who
hath His " throne" in heaven, and " the earth" for His
" footstool," who ascendeth " upon the Cherubim," and
flieth upon " the wings of the wind," (2) who only is wise
and omnipotent, — by whom all things in heaven and earth,
both angels and men, have been created, and, as the pro-
phet Isaiah says, who poiseth " with three fingers the bulk
of the earth," (3) in that He conserves it by His bounty,
wisdom, and omnipotence.
2. Having considered this, cast down thine eyes to be-
hold the extreme debasement and misery with which this
divine Person is invested upon the cross, pondering how
His afilicted body is upheld by another triple support of
three sharp nails, which hold Him fast clenched to this
wood, without being able to move to one side or to the
other, which so support the Aveight of His body, that
withal they torment Him with exceeding pain, even so
far as to deprive Him of His life. And making comparison
of that which this divine Person has in these two thrones,
thou wilt remain astonished and beside thyself, that such
an exceeding greatness hath descended to such a baseness.
And covering like the Seraphim, the height and lowness of
thy Redeemer, which thou art not able to comprehend,
say with all hearty affection: — "Holy, holy, holy, Lord
God of Sabaoth." (4) Thou art thrice holy by the three
fingers with which Thou dost support the world, — thrice
holy by the three nails which support Thy body upon the
cross, — and much more by other three, with which Thou
Thyself hast fastened Thyself to the same, — the one of the
love of man, — the other of obedience to Thy eternal Father,
— and the third the zeal of His glory and of our good, which
hold Thee much faster clenched to the cross than those of
iron.
(2) Is. Ixvi. 1; Psal. xvii. 11. (3) Is. xl. 12. (4) Is. vi. 3.
3D 8 MEDITATION XLII.
Colloquy. — I give Thee humble thanks, my gracious
Eedeemer, for this love, obedience, and zeal with which
Thou wast nailed to the cross, and I beseech Thee
that Thou wilt fasten me to it with the selfsame nails,
in such a manner that I may ever love Thee more
than myself, obey Thy w^ill, without making any
reckoning of my oVn, and that I be jealous of Thy
honour, and of my own everlasting salvation, without
esteeming any transitory thing. And if these nails be
not sufficient to hold me fast, '' pierce Thou," I beseech
Thee, "my flesh, with Thy fear,"(5) making me to dread
the secret judgments of Thy rigorous justice, and my
eternal damnation, in such a manner that Thou dehver
me from the same. Amen.
POINT II.
1. This our Lord upon the cross is that " high priest for
ever, according to the order of Melchisedech,^^ (6) chief pastor
of the Church, elected and called by Almighty God, with
much more excellency than was Aaron, — Prince of pastors,
and the most vigilant " bishop of our souls,''(7) Avho ascend-
ed on the cross, to offer a bloody sacrifice, the most excellent,
the most meritorious, that ever was offered in the world.
2. The marks and ornaments of this high priest are sor-
rowful and ignominious, but yet replenished with great
mysteries ; — for as martyr He carried a crown of thorns
fastened to His head, because He is the perpetual head of
the Church, and the eternal Priest who has no end ; — the
crosier, or pastoral staff, is the cross, — the rings are the
nails in His hands, — the priestly robe of divers colours is
His flesh, striped and marked all over with wounds of the
lashes of whips; thus, then, attired did our good Jesus
enter once only into the Holy of holies, to offer a sacrifice,
not of beasts, but of Himself,— not for Himself, but for
us, — not a common sacrifice, divided into parts, but a
(5) Psal. cxviii. 120. (6) Heb. vi. 20. (7) 1 Pet. ii. 25.
ON THE MYSTERIES CONTAINED IN CHRIST CRUCIFIED. 399
holocaust, that wholly burns with the fire of pain, and
with the flames of love, — shedding out all His blood in
remission of our sinSj even until He remained dead and
consummated upon the cross.
Colloquy. — 0 sovereign Priest, how dear does it
cost Thee to appease the wrath of God against iis, in-
asmuch as Thou dost not content Thyself to offer the
flesh and the blood of beasts, but Thine own body and
blood, united to Thy divinity, but now divided the one
from the other with intolerable cruelty ; such an obla-
tion as Thine certainly was necessary for the just
satisfaction of such an offence as was ours ; it was re-
quisite that both the priest and the sacrifice should be
God, that so God might be entirely content and ap-
peased ; what shall I render Thee, 0 supreme bishop
and pastor of my soulj for this sacrifice that Thou dost
offer upon the cross for her salvation ? I desire to
assist at this bloody sacrifice, in offering to Thee the
sacrifice of " a contrite and humble heart,"(8) contrite
for the sins I have committed against Thee, and hum-
hie to behold the sorrows and disgraces that Thou
dost suffer for me. And besides this, I will also offer
Thee another sacrifice of praise and thanksgiving, for
having done so much for my salvation, with full pur-
pose to do whatsoever shall be possible for me in Thy
service. Accept therefore, gracious Lord, these two
sacrifices, invest me with the marks and ornaments of
Thy priesthood, and make me like Thee in these things
which Thou endurest for my sake. Amen.
POINT III.
1. Contemplate our Lord Jesus crucified, as a doctor and
master^ sent into the world by the eternal Father, to teach
us the ways of truth and virtue, and to show us the paths
of sanctity and perfection, all which He, having performed,
(8) Psal. 1. 19.
400 MEDITATION XLII.
both by word and work, for thirty- three years of His life, at
the end of it ascended the chair of the cross, where He made
an abridgment of all that He had before taught with an
unexampled perfection. For even as when He first began
to preach, " He went up into a mountain, and when He
was set down, His disciples came unto Him, He, opening
His mouth, ''(9) He preached to them the eight beatitudes,
which are the eight heroic acts of virtue, upon which the
Evangelical perfection is founded ; so does He now go up
to the mount Calvary, and fastened to the cross, theie
practices the same virtues after a more excellent manner
than ever as yet He had done before, as we have declared
in the sixth point of the fundamental meditation.
2. Having, therefore, pondered His poverty, humility,
and His other virtues, I will imagine that I hear God our
Lord say to me what He said to Moses : — " Look, and make
it according to the pattern that was shown thee in the
mount,"(10) that is: — "Behold the example of virtues
that my Son has given thee upon the mount of Calvary,
and learning well the lesson that He has taught thee, work
according to it." Place thyself, therefore, O my soul, at
the foot of the cross, and hearken attentively to the lesson
that Jesus Christ crucified reads to thee, and seeing that
this lesson cost so much to read, be not negligent in often
hearing and repeating the same, engrave it in thy heart,
and put it in practice so seriously, that thou mayest glory
with the apostle, saying: — "For I judged not myself to
know anything among you, but Jesus Christ, and Him
crucified."(ll)
Colloquy. — 0 most excellent master, who didst say,
" And I, if I be lifted up from the earth, will draw all
things to myself,"(12) draw after Thee, I beseech
(9) Mat. V. I. (10) Exod. xxv. 40.
(11) I Cor. ii. 2. (12) Joan. xii. 32.
ON THE MYSTERIES CONTAINED IN CHRIST CRUCIFIED. 401
Thee, my memory, that it ever think of that which
Thou dost here teach me ; draw my understanding,
that it may comprehend it ; draw my will, that it may
affect and love it ; finally, draw my whole spirit, that
it may imitate and practise it. 0 most sacred Virgin,
and thou, the well-beloved disciple of my Lord, who,
being at the foot of the cross, didst learn this excellent
lesson, and didst afterwards make your great profit of
it ; beseech your great master in my behalf, to imprint
the same as deep in my heart, as He imprinted it in
yours. Amen.
POINT IV.
1. Consider that He that is upon the cross is the Lord
of Hosts, the God of battles, and of revenge, the valiant
captain and strong warrior, who in the open field of the
mount Calvary, gave battle to the infernal powers and
princes of this world, against whom He fights, overcomes
them, and utterly destroys the kingdom of sin.
2. The arms and weapons with which He combats, are
the cross, the nails, the thorns, and other instruments of
pain and ignominy, with which, breaking and tearing His
own body, He breaks and " crushes the head" of the ser-
pent, (13) who seduced our first parents, and by them
brought original sin into the world, of which He obtained
us pardon upon the cross. He did beside strike off the
seven heads of the red dragon, (14) which are the seven
capital sins, springing from original sins. — i. He threw to
earth pride, by His ignominies and contempts, which He
endured with a profound humility. — ii. He vanquished
gluttony, by tasting of the gall and vinegar that was given
Him to quench His thirst. — iii. He vanquished the plea-
sures of luxury by the intolerable pains He endured in all
the members of His body. — iv. He destroyed covctousness
by His extreme poverty and nakedness. — v. He subjected
(13) Gen. iii. 15. (14) Apoc. xii. 39.
Vol. IV.— 26.
402 MEDITATION XLII.
anger by His heroic meekness and patience. — vi. He sub-
dued envy by the excellent acts of charity which He prac-
tised for our profit. — vii. And, finally, He destroyed sloth
by the fervour He showed in all the works of our redemp-
tion.
3. In this manner, therefore, our good Jesus, assuming
to Him the form of a serpent upon the cross, fought like
the serpent of Moses, against the serpents of the magi-
cians, and devoured them all, (15) swallowing down all the
sins that infect the world; and as Gideon, breaking " the
pitcher" that he held in his hand, did by the light and
splendour of the lamp hidden within, frighten and overcome
the Midianites;(16) even so our noble captain, breaking in
pieces His body by the pains of His Passion, by the bright-
ness and splendour of virtues that thence He caused to
shine, He vanquished vices, and destroyed the infernal
powers. And this great God of vengeance, revenging in
His own body the wrongs and injuries done to His Father,
revenged Himself on His enemies, and trod them under
His feet; teaching me by this example the manner cf
revenging upon myself the injuries that I have done to
God, and also the way how to vanquish the Devil, the
world, the flesh, and all vices, that make war against my
spirit.
Colloquy. — 0 most valiant warrior, who, by shed-
ding Thine own blood, dost subdue the devils, and
destroy the kingdom of sin, and those vices that ruin
the world ; teach me, I beseech Thee, to fight as Thou
hast fought, that so I may overcome as Thou didst
overcome ; give me a manly courage, that like the
soldiers of Gideon, I break in pieces by penance " the
pitcher" of my bod}^ and that '' the lamp of virtues
may in such a manner shine in me, that my enemies
(15) Exod. vii. 12. (16) Judic. vii. 20; Is. ix. 4.
ON THE TITLE OF THE CROSS. 403
may fly, and I obtain the victory of them. 0 God of
vengeance, teach me, I beseech Thee, to revenge my-
self upon myself for having so grievously offended
Thee ; for, revenging me upon myself, I shall triumph
over mine enemies by the blood of Thy Son, to whom
be all honour and glory, for ever and ever. Amen.
MEDITATION XLIII.
ON THE TITLE OF THE CROSS OF CHRIST, AND ON THE MYSTICAL CAUSES
INCLOSED IN HIS PASSION.
POINT I.
" And Pilate wrote a title also, and he put it upon the
cross. And the writing was, Jesus of Nazareth, the King
of the Jews:\V)
Concerning this title, consider the four words that it
contains, in which, as St. Mark writes, was contained " the
cause''' of Jesus Christ, that is, the cause for which they
crucified Him; not only the cause or reason that Pilate
had, but principally and most of all that which moved the
eternal Father to ordain and suffer it.
" JESUS."
1. The first word of the title was *' J'^^ms," which sig-
nifies " Saviour," because He came to save the world, and
to deliver it from its sins, and from the pains that it de-
served for them. This was the first cause why He was
crucified, that by His death, and by the effusion of His
blood, He should finish the work of our redemption.
This name was imposed upon Him at His Circumcision, at
which time He took possession of the ofiice of Saviour by
the little quantity of blood that He thea shed ; but now it
is placed on high upon the cross, as the title of His Pas-
(1) Joan. xix. 19; Luc. xxiii. 38; Marc. xv. 26; Ma*,, ^y". *7.
404 MEDITATION XLIII.
sion, in sign that He finishes and perfectly performs all
that belongs to this office, by the eiFusion of all His blood,
with regaid to which St. Paul says, "without the shedding
of blood, there is no remission''(2) of sins, nor salvation.
Colloquy. — 0 most sweet Jesus, how dearly hast
Thou bought this office of Saviour, seeing that to save
us Thou dost pay the price of Thy precious blood, and
that by shedding the same so liberally, not part, but
all ; — not by little and little, but by whole streams,
gushing forth from the wounds of Thy hands and
feet. 0 most sweet name of Jesus, how fitly does it
now agree to Thee to be " tanquam oleum effusum,"
as " oil poured out,"(3) in the regard that, by pouring
out Thy precious blood, Thou makest an oil that heals
our wounds, and assuages the pain of our offences !
0 most liberal Jesus, be to me Jesus, and exercise
upon me the office of Saviour, — be to me an " oil" to
cure me, a medicine to heal me, and a most odoriferous
ointment to comfort me, applying to me the fruits of
Thy redemption. Amen.
" OF NAZARETH."
2. The second word was, " of Nazareth."
i. This is as much as to say ^'■flourishing ;" in which is
declared the second cause why Jesus ascended the tree of
the cross, to hud forth thereon most excellent flowers oj
virtues, which He there exercised for our instruction and
example, which flowers were His poverty, His obedience,
His meekness, humility, patience, and His charity.
Colloquy. — 0 Jesus of Nazareth, how flourishing
art Thou on this cross ! Thou hast continually blos-
somed all Thy life, but much more at its end ; now
mayest Thou very well say to Thy spouse the Church,
" Lectulus noster floridus" — " Our bed is flourishing,"
(2) Heb. ix. 22. (3) Cant, i, 2.
ON THE TITLE OF THE CROSS. 405
(4) since the bed of the cross is replenished with the
sweetness of flowers that Thou dost bud forth upon
the same. Admit me, dear Lord, into this Thy "bed,"
though it be very " straitened"(o) and little, for
there will be room enough for us both, considering
that Thou hast said, " Where I am, there also shall
my minister be."(6) Oh that he could be with Thee
upon the cross, smelling the sweet flowers that Thou
didst there bud forth, and animate himself by Thine
example to do the like.
ii. " Nazarite" likewise signifies "Holy," which thing
teaches us that this Lord, who is upon the cross, is the
Holy of holies, (7) and consequently that He dies not for
His own faults, but for other men's, to free men from their
sins, and to make them holy, fulfilling that which is writ-
ten, "By His knowledge shall this my just servant justify
many, and He shall bear their iniquities. "(8) Behold
here the fruits that sprouted from these flowers, which our
good Jesus produced in His death. " Amen, amen, I say
to you, unless the grain of wheat falling to the ground,
die, itself remains alone, but if it die, it bringeth forth
much frujt."(9) O tree, full fraught with flowers and
fruit, oh that I could sit under Thy shadow, and eat of
Thy sweet fruit even to my full. (10)
Colloqmj. — 0 sweet Jesus, who didst say, " I will
go up into the palm-tree, and will take hold of the
fruits thereof;" vouchsafe me the favour, I beseech
Thee, that I may climb up with Thee upon " the palm-
tree" of the cross, and enjoy " the fruits"(ll) that
Thou dost there produce, that imitating Thy virtues,
I may obtain the palm of glory that they deserve.
Amen.
(4) Cant. i. 16. (5) Is. xxviii. 20. (6) Joan. xii. 26.
(J) Dan. ix. 24. (6) Is. liii. 11. (9) Joan. xii. 24.
(10) Cant. ii. 3. (H) Cant. vii. 8.
4:06 MEDITATION XLIII.
3. The third word of the title is " King," in which is
declared the cause why Pilate condemned our Lord Jesus to
he crucified^ viz., because the Jews accused Him being
their king. And it is true, indeed, that He was a king,
not temporal, but celestial and eternal, whose Kingdom
began to be established from the cross, according to that
which is written: — "Quia Dominus regnabit a ligno,"
that " our Lord shall begin His reign from the wood;"
(12) for even as the reign of sin had its beginning from the
forbidden tree, and from the disobedience of our first
father Adam, — so the reign of our King began from
another tree, by the obedience of our Lord that died on it.
Henee I will gather, that if I will reign with Jesus, my
kingdom ought also to begin from the cross, on which I
will crucify my old man, and will destroy the body of sin,
since the kingdoms of the earth are indeed enjoyed by
living, but the Kingdom of Jesus only by dying.
Colloquy. — 0 eternal King, whose crown and throne
are eternal, for this a crown has pierced Thy head
with pricking thorns, and for this Thou art fast nailed
to Thy throne with rude nails, shedding Thy blood
through the pain of these blows, to conquer thereby
the Kingdom which Thou hast promised to Thy sub-
jects. Seeing that Thou art so mighty, that sitting in
Thy throne, Thou dost even with Thy very " look"
destroy, and scatter away all evil, (13) destroy in me,
I beseech Thee, all that is offensive to Thee, to the
end I may enter with Thee to enjoy Thy Kingdom.
Amen.
"of the jews."
4. The last word of the title was: — " 0/" the Jews,'''' —
which, though they would not admit, and for this cause
(12) Hymn Eccles. (13) Prov. xx. 8.
ON THS TITLE OF THE CROSS. 407
crucified Him, — ^yet did He not for this cease to he a hing^
sent hy the eternal Father to reign in them^ and also in all
those in whom should be found the signification of His
name, which is, — to acknowledge with a true conff-ssion
that which God has revealed, glorifying Him for the
same, and for this cause was the name written in letters of
Hebrew, Greek, and Latin, that all the nations of the
world — comprehended under those three tongues — might
know, and, as St. Paxil says, " every tongue confess, that
our Lord Jesus Christ is in the glory of God the Father.'*
(14) O Son of the living God, I confess that this pjlorious
title well agrees Avith Thee, since Thou only, and none
other, art " Jesus of Nazareth, King of the Jews;" O that
all the world would read this title and admit it, and that
ail would acknowledge Thee to be their King and Saviour.
Colloquy. — O sovereign title, in which is comprised
all the means that I have for the purchasing of my
salvation ; by this title shall my praises be heard, my
desires accomplished, and my necessities redressed.
O eternal Father, acknowledge this title that is writ-
ten upon the cross of Thy Son, and seeing that it is
the title of the Kingdom that He acquired for me,
receive me, I beseech Thee, into the same, there to
reign with Thee in all eternity. Amen.
POINT II.
** This title, therefore, many of the Jews did read:" — .
"Then the chief priests of the Jews said to Pilate: Write
not, — the king of the Jews, — but that He said, — I am
king of the Jews." (15)
Concerning this point I may consider three sorts of per-
sons that read this title of the cross of our Lord Jesus,
upon mount Calvary.
1. The first was, of priests and Pharisees, with other ill-
(14) Phil. ii. 11. (15) Joan. xix. 20, 21.
408 MEDITATION XLIII.
affected persons, all enemies to our Lord, all which held this
title for false, and would have had the same corrected.
These are the figure of heretics and other infidels, w^ho
hear and read the holy Scripture, the titles and works of
the divinity and humanity of our Lord Jesus, and yet
deny the greatest part, and will correct them after their
fancy, and according to their erroneous conceits.
. 2. Others there were that read this title out of curiosity,
as the custom is in like occurrences, without either making
any further account of it, or understanding it, or pene-
trating the mystery that it contained. These are a figure
of those who hear and read the things belonsjing to Jesus
Christ, and also believe them in the gross, but never found,
nor search into the mysteries that are contained in them,
and so they draw from thence no profit at all.
3. Besides these, there were yet others upon the mount
Calvary, as the sacred Virgin and St. John the Evangelist,
who " did read" this title very devoutly, and understood
and penetrated the mysteries that it contained, reverencing
them all with hearty aifection. These are the figure of
such as read devout books, and treatises containing the
truths and mysteries of our holy Faith, upon which they
endeavour to meditate and ruminate with devotion and
spirit, out of a purpose to draw profit from them to them-
selves.
These, then, will I imitate, beseeching the most Blessed
Virgin, together with the glorious St. John, that they
will obtain for me the same light and spirit with which
they read and penetrated this title, that I also with the
same may read and penetrate the truths that faith teaches
me concerning my Saviour Jesus, considering that my life
everlasting consists in knowing Him, loving Plim, and
servinor Him for ever.
ON THE DIVIDING OF CHRIST's GARMENTS. 409
POINT III.
Pilate made them this answer: — "Quod scripsi, scripsi"
— " What I have written, I have written." (IG)
These words did the president speak as inspired by
the Holy Ghost, to give us to understand, that what the
title contained ivas true, and that it was not to be changed
for any human reason or persuasion. And it is most cer-
tain, that whatsoever is written either in this title, or in
holy Scripture, will be for ever written without altering
or changing any jot, let the enemies of our Faitii do what
they possibly can to the contrary. This thing also teaches
me to remain constant in my good purposes and resolutions
of following our Saviour, insomuch that if either the Devil,
or the world, or the flesh would by temptations divert me
from them, I will answer them: — "Quod scripsi, scripsi"
— " That which I have written, I have written." " I have
resolved what I will resolve, neither will I go back an
inch from what I have said, nor blot out that which I
have written, nor yet alter that which I have once re-
solved."
Colloquy. — 0 Saviour of the world, since Thou art
so great a friend of stability, as not to consent that so
much as one single letter of this Thy title should be
changed ; vouchsafe, I beseech Thee, to make me so
stable in Thy service, that for no persuasion of mv
enemies, I be ever removed from it. Amen.
MEDITATION XLiy.
ON THE PARTING OF CHKIST's GARMENTS, AND ON THE MOCKERIES THAT HE
ENDOEED UPON THE CROSS.
POINT I.
" Then the soldiers, when they had crucified Ilim, took
(16) Joan.xix. 22.
410 MEDITATION XL:V.
His garments, and they made four parts, to every soldier a
part." (1) Upon this parting is to be considered the causes
and mysteries contained in it.
1. On the part of the four soldiers^ which were the
executioners that crucified our Lord, one cause was, tJieir
own covetousness, for being a company of base fellows, every
one was desirous to have his share in these garments, cast-
ing lots which piece should fall to each of them, and that
they might the more spite our Lord, they ripped and
shared them asunder in His own sight, in mockery of Him,
as if they had said to Him: "Thou hast now no more
need of clothes." And some of them might, peradventure,
while they cut them to pieces, say in His hearing: "See-
ing that this blasphemer would not tear His own clothes,
when He uttered His blasphemies against God, let us tear
them for Him." And thus did they afflict both the eyes
and ears of our good Jesus.
Colloquy. — 0 sacred garment, whence issued forth
virtue to heal all sorts of diseases, of such as touched
Thee,(2) how is it that Thou art fallen into the hands
of these profane soldiers? The humility, no doubt,
of Him that wore you is the cause of this your humi-
liation, to cure my pride in apparel. Grant me, dear
Lord, this humility, to support and bear patiently all
the injuries that may be offered to anything that be-
longs to me. Amen.
2. The second mysterious cause was, on the part of our
Saviour, wJio to show us an example of perfect Evangelical
poverty, did not only consent Himself to be stripped naked
upon the cross, but would also be deprived of His gar-
ments, which was all the wealth He had to dispose of,
insomuch that neither the use, dominion, nor propriety of
them remained to Him, but was transported to those base
(1) Joan. xix. 23; Mat. xxvii. 35; Luc. xxiii. 34.
(2) Marc. vi. Sr
ON THE DIVIDING OF CHRIST'S GARMENTS. 411
soldiers, His cruel enemies. Hence ought I to conceive a
most hearty desire of fulfilling in the best manner I pos-
sibly can that saying of our Lord: — "If thou wilt be per-
fect, go sell the things that thou hast, and give to the
poor... and come, follow me." — "So, therefore, every one
of you that doth not renounce all that he possesseth, can-
not be my disciple." (3)
3. The third cause was, to declare His immense charity
and liberality, in giving to marc all that He had, — His body^
blood, and all His substance, but especially to signify that
all men, who from the four quarters of the world should
come to Him, might be partakers of the garments of His
grace, charity and virtues, with which to clothe and adorn
them. And as these four soldiers who crucified Him had
a right to these garments, which were died in His blood,
even so sinners who crucify Him in themselves by their
sins, have, notwithstanding, just title to demand these
garments of His grace and virtues, not of any merits of
theirs, but by the blood of the same Jesus to which these
graces are conjoined.
Colloquy. — 0 most sweet Jesus, I give Thee thanks
for Thine infinite liberality, in that Thou hast vouch-
safed to invest with Thy precious garment, even him
that so shamefully crucifies Thee ; I am extremely
sorry for having so much co-operated and participated
in Thy crucifying ; but seeing Thou art so passing
liberal, give me, I beseech Thee, part in Thy sacred
garments, by imparting to me Thy most sovereign
virtues. Amen.
POINT II.
" Now, His coat was without seam, woven from the top
throughout. They said then one to another, Let us not
cut it, but let us cast lots for it ivhose it shall be ; that the
(3) Mat. xix. 21 ; Luc. xiv. 33.
412 MEDITATION XLIV.
Scripture might be fulfilled, saying : Tliey have parted my
garments among them, and upon my vesture they have
cast lots." (4)
1. Here is likewise to be considered the mysterious
causes of this fact, since God would particularly that they
should be foretold by His holy prophet.
i. First, on the part of the soldiers, the cause was, that
if that garment had been cut in pieces, none of them could
have worn the same, it being then whole, and of one entire
piece, woven, as is believed, by the Blessed Virgin, who
was not a little touched with tenderness to see that pre-
cious garment, bathed with the blood of her blessed son,
in the hands and possession of those wretched miscreants.
Colloquy. — 0 sovereign Virgin, with how great
reason mayest Thou say that which Jacob sometimes
said : — " It is my son's coat, an evil wild beast hath
eaten liim, a beast hath devoured Joseph ;"(5) with
whose blood I behold dyed the same garment which I
gave him. The fierce beast of qryj has fastened Him
upon the cross, and has dyed His garment, not with
the blood of " a kid," but with the blood of His own
veins, to deliver those from death who for envy had
delivered Him to death I 0 fierce envy, how darest
thou devour Him who is charity itself! 0 infinite
charity, who slayest the furious beast which swallows
thee, destroy in us this farious beast, that we may
preserve entire the true garment of charity. Amen.
ii. The second cause of this fact was, that this garment
represented the humanity of Christ our Lord, woven from
the top throughout to the bottom, because from heaven,
without the work of man, the same was woven in the
womb of the Blessed Virgin, by the work of the Holy
Ghost, being the most rich garment of the faithful, which
(4) Joan, xix. 23—24; Psal. xxi. 19.
(5) Gea. xxxvii. 33.
ON THE DIVIDING OF CHRIST's GARMENTS. 413
all put on when they are baptized, according to the saying
of the apostle: — "For as many of you as are baptized in
Christ, have put on Christ," (6) conforming their lives
with His holy life, by the union of perfect charity, with-
out admitting any division or separation, forasmuch as
*' Christ" cannot be " divided." (7) Blessed is he to
whom the lot of this celestial garment falls, whereby him-
self comes to be the lot of God, and His inheritance.
iii. The same garment of Christ likewise represents the
Church His spouse, in which He will not that there be any
division, but that she preserve herself always one in the
unity of faith and charity, and for this, in the book of
Canticles, He says of her: — " One is my dove, my perfect
one," (8) because the Holy Ghost is one, which also is
figured by the "dove," and one the spirit of Christ, and
of perfection which resides and dwells in her. He, there-
fore, who attempts to divide her, attempts to divide even
Christ Himself, and His precious garment of one piece,
and becomes herein much more cruel than those who cru-
cified Him, since they attempt to rend and divide that
which those others dared not divide, that to which
this our Lord Himself would not give them any licence.
Colloquy. — 0 God of peace, and of love, suffer not
that there be schisms in Thy Church, any discord in
religion, or any division amongst Thy christian peo-
ple ; but keep them all in the unity of charity, that
they may be all one in Thee, and that Thou mayest
put them upon Thee as a most precious garment, to
be placed in the Kingdom of Thy glory. Amen.
2. Finally, Christ our Lord had two garments, one out
ivard, which was divided amongst the soldiers, and another
inward, which fell to the lot of one alone ; for even so the
(6) Gal. iii. 27; Rom. xiii. 14.
(7) 1 Cor. i. 13. (8) Cant. vi. 8.
414 MEDITATION XLIV.
works, and the exterior ceremonies of Christianity, belong
to all Christians, since all have their part in them, but the
interior virtue, which is the grace, charity, devotion, and
spirit included in them, is only given to one, — that is to
say, — to very few, and these well united among them-
selves, by the union of the flesh with the spirit, and of
the senses with reason, in all that which God commands.
I, therefore, ought to endeavour to be of this little num-
ber, and to be this one to whom befel so happy a lot, as to
receive this divine garment, so as to clothe myself with it.
POINT III.
The garments of Christ being now divided, the soldiers
" sat and ivatcJied Him.'''' (9)
1. Here it is probable that the soldiers did this by the
order of Pontius Pilate, at the instance of the Jews, whose
evil and corrupted conscience caused them to fear, lest
any should take Him down from the cross whilst He was
alive, or it was to prohibit any to give Him any refresh-
ment or ease, such as was wont to be given to others cru-
cified, and which perhaps was given to the thieves, who
then were crucified with our Lord, for this guard of sol-
diers was not placed there in respect of them.
Colloquy. — 0 King of heaven, whose soldiers are
innumerable legions of Thy holy angels, who attend
about the celestial throne, singing to Thee a thousand
songs of celestial praises, how hast Thou so abased
Thyself, as to be seated in this contemptible throne of
ihe cross, and to have set over Thee to keep Thee, a
guard of base and cruel soldiers, who never cease to
dishonour Thee ? I rejoice, 0 my Lord, for the glory
Thou hast in Thy Kingdom of heaven, and am sorry
for the dishonour and torment which Thou sustainest
here in earth, for both which respects I laud and praise
(9) Mat. xxvii. 36.
ON THE DIVIDING OF CHRIST'S GARMENTS. 4l5
Thee, desiring to have part in Thy disgrace, with hope
hereafter to have part in Thj glory. Amen.
2. The enemies of Christ our Lord, after they had nailed
Him to the cross, were not only moved to no compassion
to see Him suffer so grievous torments and abuses, but with
a devilisli and damned cruelty studied to add yet other
new, both with words, ghastly looks, and shaking of their
heads at Him, uttering, by the instigation of the Devil,
most grievous injuries and blasphemies against llira, in-
tending by them to tempt Him, and to make Him fall,—
one time into impatience, — another time into diffidence,
and other times into inconstancy, of giving over what He
had begun; but all these new afflictions this innocent
lamb suffered and endured w^ith admirable patience and
humility, and with great constancy and magnanimity, with-
out giving any kind of sign, either by word or even by
countenance, of feeling the injuries, or of complaint against
His blasphemers, nor of faintheartedness, or repentance for
being so fastened to the cross, giving us thus a most heroic
example, to suffer and vanquish such temptations as in
this manner shall assail us.
All this will I ponder, discoursing upon four sorts of
persons, that injured Christ upon the cross, as appears bj
the four sacred Evangelists of our Lord.
POINT IV.
1. First sort. — *' Thei/ that passed hi/ blasphemed Him, wa^.
(jing their heads, saying: Vah, Thou that destroyest the
Temple of God, and in three days dost rebuild it, save
Thine own self; if Thou be the Son of God, come down
from the cross." (10)
1. It is to be believed that they made w^ith their mouths
and w^ith their lips various mocks and g]
-(10) Mat. xxvii. 40; Marc. xv. 29; Luc. xxiii. 35.
416 MEDITATION XLIV.
Him, as David insinuates in the Psalms, sajdng: — "All
tliey tliat saw me have laughed me to scorn, they have
spoken with the lips, and wagged the head." (11) To
which the prophet Jeremiah, in his Lamentations, adds : —
" All they that passed by the way have clapped their
hands at Thee, they have hissed and wagged their heads,"
(12) for derision; which hissings our Eedeemer endured,
to heal the poison which the infernal serpent, by his
poisoned hissings and accursed suggestions, had poured
forth; and as He endured and made no count of his hiss-
ing when in the desert, he placed Him upon the pinnacle
of the Temple, saying: — " If Thou be the Son of God,
cast thyself down;" (13) so also made He no account
of this hissing which he cast forth by the mouths of these
blasphemers, saying: — "If Thou be the Son of God, come
down from the cross;" but on the contrary, since He was
the Son of God, He would not come down from the cross
alive, but would die on it, to engender thereby many
adoptive sons to Almighty God, — as also that I may un-
derstand that it is proper to the sons of Almighty God, not
to come down from the cross by their own will, but to
die on it, both to the world and sin, persevering in morti-
fication even to the end.
Colloquy, — 0 Son of the living God, suffer not that
the subtle serpent with his infernal hissings, deceive
me, by persuading me to come down from the cross,
which once I have ascended for the love of Thee ; but
grant me to persevere thereon, as it becomes the son
of such a Father, lest I come to lose the dignity of a
true son. Amen.
2. Second sort — " The chief priests with the Scribes, and
ancients, mocking, said," aloud — " He saved others.
Himself He cannot save: if lie be the king of Israel, let
(11) Psal, xxi. 8. (12) Thren. ii. 15. (13) Mat. iv. 7.
ON THE DIVIDING OF CHRIST'S GARMENTS. 417
Him noio come down from the cross, and we will believe
Him. He trusted in God, let Him now deliver Him if He
will have Him, for He said, I am the Son of God.' '(14)
In which words they scorned and upbraided Him in four
things, in which our Lord chiefly gloried. — i. In His
power, saying, that He who had power to save others, had
not power to save Himself. — ii. In His Kingdom, saying, —
" If He be the King of Israel, let Him now come down from
the cross, and we will believe in Him ;" as if they had said,
— " so false is it that He is a king, as it is impossible for
Him to come from the cross." — iii. In the confidence which
He had in Almighty God, saying, — " If He vaunt Himself
in His trust in God, that He loved Him, let Him ask of
God that He deliver Him ;" — as if they had said, — " He
will not deliver Him, because He does not love Him." —
iv. In the dignity of the Son of God, holding Him for false
and counterfeit: in all which four things they mingled
many falsehoods, because the Devil, the father of lies,
spoke by their mouth to tempt Christ, and to know if He
were the Son of God, and to make Him come down from
the cross, under the pretext that people should believe in
Him. But our good Jesus patiently endured these deri-
sions, without answering them any word, nor making any
reckoning of their reproaches, because He knew the per-
verse mind whence they proceeded.
Colloquy. — 0 most meek lamb, what shall I render
to Thee for the patience with which Thou sufFeredst
so great scorns and blasphemies against Thy sovereign
and divine virtues ? That which I most desire to Thy
glory is, to confess that those blasphemies took no effect
in Thee, and to glory in this, that Thou didst contemn
them. I confess that Thou hast saved many others,
and that Thou couldst likewise have saved Thyself,
(14) Mat. xxvii. 41.
Vol. IV.-27.
418 MEDITATION XLIV.
but wouldst not do it to save me, since my life wholly
depends upon Thy death. I likewise confess that
Thou art the true King of Israel, and for this cause
Avouldst not come down from the cross, whence Thy
Kingdom takes its beginning, that Thou mayest draw
all to Thee, to believe in Thee. I moreover confess
that Thou hadst true confidence in God the Father,
who loved Thee as His own Son, yet would not de-
liver Thee, because it is not an assured sign of the
sons of God, to be dehvered from their tribulations,
but to persevere constantly in them, even to the death;
grant me, Lord, this true confidence, resigned to Thy
holy will, whereby I may persevere on the cross, even
until I die on it. Amen.
3. Third sort, — TJie soldiers who were there also mocked
Him, and reading the title of the cross, said: — "If Thou
be the King of the Jews, save Thyself;" (15) as if they
had said : " If Thou art so powerful a king, that Thou
canst save and deliver the Jews, deliver Thyself from this
cross on which Thou hangest." And in the selfsame man-
ner, as St. Mark says, the two thieves who were crucified
with Him blasphemed Him, as we shall by and by see.
In all these points we may consider the great pain which
the sacred Virgin endured, hearing those execrable blasphe-
mies which were uttered against her son, and those railings,
hissings, and derisions with which they derided Him; for
not having seen those things which He suifered in the
house of Caiphas, and in the hall of Pilate, the divine pro-
vidence ordained that she should hear these, in order that
her ears should be tormented with those injuries and
blasphemies, all which she felt more than if they had been
spoken against herself; and it is probable that those fierce
persecutors blaspheming her son, returned part upon the
mother, who had brought forth such a son, yet she sufFer-
(15) Luc. xxiii. 37.
ON THE DIVIDING OF CHRIST'S GARMENTS. 419
ed the same with admirable patience and silence, beholding
the example which her son gave her.
Colloquy. — 0 sacred Virgin, how many swords
pierced through thine afflicted heart ! The tongues
of these blasphemers are sharpened swords,(16) and
double-edged, which at one stroke strike thy son, and
thee, who art His mother. Wherefore, 0 most holy
mother, speakest thou not a word in the defence of
thy son, since thou knowest His innocency and sanc-
tity ? But I see well that it is not now time for thee
to speak, but to hold thy peace, since the greatness of
sorrow has made thee speechless before men, although
thou never ceasest to speak to Almighty God.
4. Fourth sort, — Finally, — " The people stood heholding^^
(17) Christ, to see the effects of His Passion, and that
not of devotion, but for derision, and therefore Christ
our Lord reckons it amongst His injuries, saying: —
" They have looked and stared upon me." (18) O if
these miserable men had beheld Christ as they ought
to have beheld Him, what great good would they have
received by this sight I If to behold the brazen serpent
was sufficient to heal the deadly bitings of veno-
mous serpents, how much more sufficient would it have
been to have beheld their Saviour, figured by that ser-
pent, fastened to the wood of the cross, bearing the figure
of a sinner, to deliver them from the poisoned bitings of
their sins.
Colloquy. — Grant me, 0 my Saviour, that I may
behold and contemplate Thee with a lively faith, and
with the spirit of love and devotion, that with this
sight I may be made whole and strong, to praise Thee
and serve Thee, world without end. Amen.
(16) Psal. Ivi. 5. (17) Luc. xxiii. 35. (18) Psal, xxi. 18.
420 MEDITATION XLY.
MEDITATION XLV.
ON THE FIRST WOKD SPOKEN BY CHRIST UPON THE CROSS, PRAYING FOR HIS
ENEMIES.
Christ thus hanging on the cross, and suffering the
ignominies which have been related, after long silence,
opened His most sacred mouth to pronounce the first
of " the seven words" which He there spoke, saying : —
" Father^ forgive them, for they know not what they do."' (1)
Open, 0 my soul, thine ears to hear, since thy celestial
master opens His mouth in the chair of the cross to speak
to thee; " Speak, Lord, for Thy servant heareth;" (2) and
since Thou art the Word of the eternal Father, abridged
by the mystery of Thy Incarnation and Passion, read to
me some brief lesson, which I may retain in memory,
ruminate Avith my understanding, and with my heart and
my whole will embrace.
The first lesson, therefore, which this celestial master
read, and the first word which He spoke upon the cross,
was wholly of love, praying for those that crucified Him^
and excusing them as well as He could, showing in this
His infinite charity. Whence I will consider : — i. First,
the occasion which moved Him to speak : — ii. Each of the
words which He spoke: — iii. And, lastly, the effects which
followed upon these words.
POINT I.
The occasion. First, therefore, I will consider Christ
our Lord full of pains and torments in all the members of
His body, without finding any place or repose in that hard
J?ed of the cross, compassed all round about with His
(1) Luc. xxiii. 34. (2) 1 Reg. iii. 10.
ON THE FIRST WORD OF CHRIST ON THE CROSS. 421
enemies who nailed Him there, who even after that
recreated themselves seeing Him so sore afflicted, adding
further new afflictions, together with horrible injuries and
blasphemies, as making mouths, moving their lips, and
wagging their heads in contempt and scorn of Him. At this
present, therefore, and upon this occasion, Christ our Lord
lifted up His eyes to heaven, and shedding forth tears for
them, opened His mouth, not to call fire from thence to con-
sume them, as Elias did, nor to pour His maledictions upon
them, as did Noah and Eliseus, (3) when they cursed those
who derided them, but to pray His eternal Father to par-
don them the sin which they committed in crucifying and
scorning Him, — much more deploring the detriments which
were to befal them for this sin, than the torments and
injuries which He received of them, fulfilling by work that
which before He had preached by word: — "Love your
enemies... pray for them that persecute you;" (4) and that
which was prophesied of Him, — that He prayed for the
transgressors, namely, for those who had infringed and
transgressed against Him, all the laws of charity and piety,
of justice and gratitude, with the greatest cruelty and in-
gratitude that ever was seen in the whole world.
Colloquy. — 0 loving Jesus, how well hast Thou
showed that Thou art the God of love and of charity
itself, since the immense waters of such tribulations,
and the furious floods of such great persecutions, were
not sufficient to quench nor appease the fire of Thy
charity, but have so much increased the same, as to lift
up its flame as high as heaven, beseeching the celestial
Father not to chastise those who had imposed upon
Thee such terrible torments. Grant me, 0 Lord, such
like charity, by which I also may love my enemies,
and pray for them that persecute me, and persecute
(3) 4 Reg. i. 10; Gen. ix. 2.
(4) Mat. V. 44; Luc. vi. 27; Is. liii. 12. (5) Cant, viii. 7.
423 MEDITATION XLV.
Thee, since Thy enemies are also mine, pardon all, 0
Father of mercies, that all may be partakers of Thy
mercies. Amen.
POINT II.
The several words of this prayer : — Next I am to consi-
der, everi/ word which this brief prayer comprehends.
1. The first word was " Father," to whom He directed
His petition ; and however it pertained to Himself, as He
was God, to pardon them, yet He would rather as man ask
the same at the hands of His Father ; for asking Him to
pardon them, He clearly gave to understand that He on
His part pardoned them, fulfilling in this His office of high
priest, (6) offering Himself in sacrifice for the sins and
ignorances of the people, and praying to God with much
fervour for them; nor did He say, '■''God forgive them,"
but " Father forgive them;" to give us to understand that
He had not lost the confidence which He had in Him, and
to oblige Him with this affectionate title, the more to hear
Him, and to pardon those His enemies, who as a father
makes His sun to rise upon the good and bad, and raineth
upon the just and unjust.
Colloquy. — 0 sovereign and merciful Father, whose
charity was so great, that Thou wouldst the sun of
justice, Thy Only-begotten Son, should be born
into the world, to give light, heat, and the life of grace
to mortal men, and that the dew of His doctrine should
water the earth of sinners ; behold this divine Sun set
on the cross towards the east, ready to go down and
to hide Himself, and notwithstanding casting forth
beams of divine love, praying for His enemies ; — hear
His inflamed prayer, and for the same send down from
heaven the dew of Thy grace upon all Thy people,
that all may know Thee, and know Him, and may
•(6) Heb. ix. 25.
ON THE FIRST WORD OF CHRIST ON THE CROSS. 423
imitate the rare example of His most excellent charity.
Amen.
2. The second word was, ^''forgive them.''* He says not,
" forgive them this injury cr wrong they do me," but abso-
lutely ^^ forgive them," excepting none, since His desire
was that all their sins should be forgiven universally,
without excepting any; as also to show that He was not
so much moved for His own injury, as for those which
were done against His Father, whom, therefore. He prayed
to pardon all. Nor did He say, " forgive those that crucify
»we," or " those that injure me," but — '' forgive them," be-
cause He would not put in His prayer any word which
might accuse them, or provoke the anger of His Father
against them. Lastly, because He asked pardon not only
for those who then actually crucified Him, but also for all
those who through their sins were the cause of His cruci-
fixion, all which He had present in His memory, and for
the one and for the other said: — "Forgive them."
Colloquy. — 0 most liberal and ample charity of our
Lord Jesus, which dost extend thyself to all sinners,
without excluding any of those who desire pardon,
penetrate their hearts, I beseech thee, that all may
dispose themselves to receive the pardon which thou
dost offer them, and to participate of the fruit of that
prayer, which thou madest for them. Amen.
3. The third word was : — " For they know not what they
do ;" in which, as well as He could. He excused His ene-
mies; for though the ignorance of them was very gross,
affected, and notoriously culpable, yet the charity of this
pious Redeemer sought to excuse it as much as He could, and
to hide and cover the multitude and enormity of their sins.
This excuse also, after a manner, extends itself to all sin-
ners, for inasmuch as all are guilty in some degree of igno-
rance, not knowing as they ought who Almighty God is
424 MEDITATION XLV.
whom they offend, — how grievous a thing it is to offend
Him, — what great goods they lose by offending Him, — ■
and what fearful evils they heap upon themselves; for if
they knew all this, never would they sin against Him, and
therefore that may he applied to them which St. Paul
says: — "If they had known it," perfectly and as reason
requires, "they would never have crucified," in them-
selves, "the Lord of glory.'' (7) This excuse did Christ
our Lord add, not only to declare His infinite charity, and
the desire that He had that His Father should pardon all
sinners whatsoever, but for two other particular ends: —
the one, to move us to great confidence in His mercy; for
if He excuse us who shall accuse us, as St. Paul says : —
" Who shall lay anything to the charge of the elect ol
God? God who justifieth. Who is he that shall condemn?
Christ Jesus who died, yea, who rose also again, who is at
the right hand of God, who also maketh intercession for
us." (8) The other end was, to give us example how to
excuse the faults of our neighbours, although our ene-
mies, attributing them to ignorance, inadvertence, zeal, or
to some other intention of less evil, — in such a way that
not only we accuse them not, nor exaggerate the injury
they have done us, nor wish that God would punish them
for it, but, in the best manner we can, extenuate and excuse
it, using also that excuse as a title and reason to moA^e
Almighty God to pardon them.
Colloquy, — 0 most sweet Saviour, how well hast
Thou this day ascended " the mountain of myrrh, and
to the hill of frankincense, "(9) conjoining on this mount
of Calvary, the myrrh of most bitter mortification, and
the incense of most inflamed devotion ! Comfort, Lord,
my heart with this holy myrrh, that it may embrace
it, and with this incense, that it may offer it, always
C7) 1 Cor. il 8. (8) Rom. viii. 33. (9) Cant. iv. 6.
ON THE FIRST WORD OF CHRIST ON THE CROSS. 425
seeking Thy honour and glory, for ever and ever.
Amen.
POINT III.
Last of all I will ponder the effects of this holy prayer of
Christ our Lord, considering, first, how the eternal Father
heard it, for if, as the Scripture says, " the prayer of the
humble and meek hath always pleased" (10) Him, how
much more pleasing was to Him the prayer of His meek
and humble Son? who, as the apostle St. Paul says: —
When He prayed on the cross with tears, " was heard for
His reverence;" (11) that is to say, — for the respect that
was due to the infinite dignity of His Person, and for the
" reverence" with which humbling Himself, He honoured
His Father.
1. And so in respect of this prayer of Christ our Lord,
mani/ of (he Jews who were there present obtained pardon
of their sins, whom St. Peter, upon the day of Pentecost,
converted to the faith, not so much by his preaching as by
the virtue of this prayer of Christ, by which also pardon
is given to all sinners who ask and receive it.
Colloquy, — 0 eternal Father, hear the prayer of
Thy Son, pardoning them those sins they have com-
mitted against Thee. Pardon me also, 0 Father of
mercy, because I knew not what I did when I offended
Thee ; and although I am he who deserves not to be
heard, yet Thy Son deserves to be heard, being who
He is, and He who always^ has exhibited such rever-
ence to Thee.
2. I may here likewise ponder the effect which this prayer
wrought in the sacred Virgin, in St. John, and in other
devout persons who were there present, who all were
astonished to behold so great charity and humility of Christ
(10) Judith ix. 16. (11) Heb. v. 7.
426 MEDITATION XLVI.
our Lord, and lamented to see crucified with so unspeak-
able pain, Him who prayed for His enemies with so great
love; the most holy Virgin especially, moved with the
example of her son, presently exercised the same charity
and love towards His enemies, and repeating the prayer
she had heard from the mouth of her son, she said: —
*' Father, forgive them, for they know not what they do."
0 how acceptable was the prayer of this meek and humble
Virgin to the eternal Father, more than the prayers of all
other pure creatures ! How acceptable was the same in
heaven, which, joined together with that of her son, aided
in obtaining the desired pardon !
Colloquy. — 0 advocate of sinners, plead my cause,
1 beseech Thee, before Almighty God, beseeching
Him to pardon me, because I knew not what I did.
3. To this prayer also of Jesus Christ may be attributed
the conversion of the good thief, of the Centurion^ and of
other effects, which shall be noted in the ensuing medita-
tions.
MEDITATION XLVI.
ON THE TWO THIEVES CRUCIFIED WITH CHRIST. — AND OF THE SECOND WORD
SPOKEN BY CHRIST, IN WHICH HE PROMISED PARADISE TO ONE OF THEM.
POINT I.
And " they crucified Him there and the robbers, one on
the right hand and the other on the left, and Jesus in the
midst."(l)
1. Upon this point is to be considered the rare humility
of Christ our Lord, in that He would be crucified in the
midst of two thieves, with so great ccmtumely. And it is
to be believed that His enemies made choice of the most
infamous and most notorious in the whole prison, and such
(1) Luc. xxiii. 33; Joan. xix. 18.
ON THE TWO THIEVES CRUCIFIED WITH CHRIST. 427
as were like wicked Barabbas, that so might be fulfilled
that which was prophesied, " And He was reputed with
the wicked." (2)
2. To consider yet further this profound humility, I will
lift up my eyes to behold His infinite dignity, considering
how He it is who is the Word eternal, who is as in the
midst of two divine Persons: — He who in the midst of
Moses and Elias, was transfigured on the mount oi Tha-
bor; — He who is the corner-stone, in whom are conjoined
together the two peoples ;— viz., the Jews and Gentiles ; —
and He who at the day of judgment shall be set on a
throne of Majesty, betwixt the good and the bad, the good
placed on His right hand, and the bad on His left. — This
Lord, I say is He, who on this mount of Calvary, and on
this throne of the cross, in the midst between two thieves,
is condemned and despised as if He were a very thief; but
yet by this company no malice or infamy can any ways
stain His honour, but rather He there represents to us
the judgment He is to make between the righteous and
the sinners.
In all this He gives us notable example to comfort us,
when we see ourselves placed in any contemptible place,
and reckoned in the number of notorious malefactors, per-
suading ourselves, that if their malice have not stained us,
their infamy cannot hurt us.
Colloquy. — 0 King of glory, how well hast Thou
shown that Thou earnest into the world to give us an
example of humility ! For at Thine entrance into it,
Thou wast placed in a manger between two beasts, and
at Thy going forth Thou art placed on a cross between
two thieves, that so the end might answer to the be-
ginning, and humility increase by its degrees, even to
the highest that it could attain. Grant me, dear Lord,
(2) S. Tho. 3, p, q. xlvi. art. 11; Is. lii. ]?^
428 MEDITATION XLVt.
SO to order ray life in imitation of Thee, that the be-
ginning, middle, and end of it may be true humility,
embracing for Thy love all kind of humihation.
POINT II.
"And one of those robbers who were hanging, blas-
phemed Him saying. If Thou be Christ, save Thyself and
us. But the other answering, rebuked him, saying:
Neither dost thou fear God, seeing thou art under the
same condemnation. And we indeed justly, for we re-
ceive the due reward of our deeds; but this man hath
done no evil.' '(3)
1. In this point is to be considered, the difference be-
tween the wicked and the good; — ^the ignominy which Christ
receives from the one, and the glory He receives from the
other.
i. First, one of the thieVes, who is supposed to be on
the left hand, representing the reprobate, blasphemed
Christ our Lord as did the Pharisees, reproaching Him
with the sin for which it was said He was there crucified;
namely, for having made Himself Christ and the Messiah
that was to come. This was a great ignominy to our
Blessed Saviour, whose contempt came to that pass, that
a man most vile, and who for his thefts and enormities,
was condemned to die upon the cross, mocked and scorned
Him, esteeming that he got the credit of dying well in
deriding Him. Hence may be seen how proper it is to
wicked men to be forgetful of their own sins, and to
aggravate those of others, to murmur against them, and
to contemn those that have committed such crimes; hold-
ing themselves as innocent, in comparison of them, as it
happened to this wicked thief, who with this last sin filled up
the measure of his own damnation, and gave occasion to
our Saviour to demonstrate and exercise His admirable
(3) Luc. xxiii. 39.
ON THE TWO THIEVES CRUCIFIED WITH CHRIST. 429
patience, who held His peace without answering any word
to him that injured Him, and who was so close and near
to him.
ii. On the contrary, the other, who was upon the right
hand of Christ, touched with the inspiration of the Holy
Ghost, and assisted with the grace of the same Lord,
whom he had so near him, opposed himself against him
that blasphemed, so to defend the honour of our Lord
Jesus, the divine providence so ordaining, that because
Christ our Lord suffered with silence the injury oiFered
to Him, there should not be wanting one who w^ould
answer for Him and defend Him.
In which answer he exercised certain heroic acts of
virtue, especially of charity and humility.
(a) The first of which was publicly to correct the blas-
phemer with, words grave and convincing, saying,— "Neither
dost thou fear God, seeing thou art under the same con-
demnation'' of death ! As if he had said, " that those do
not fear God who are in health, and out of danger of
death, is no wonder ; — but that thou dost not fear, being
at the very point of death, is a thing most intolerable. — (6)
The second was, to confess his fault publicly, and that he
justly deserved the punishment which he suffered upon
that cross, and of which he admonished his companion. —
(c) The third was, to confess the innocence of Christ our
Lord, saying: — "This man hath done no evil.'' So that
he took courage to confess before that Avhole multitude of
people, that the chief priests and scribes deceived them-
selves in accusing Christ, and that Pilate erred grossly in
condemning Him, and that all did very ill in blaspheming
Him, since in truth He had done no evil, nor committed
any kind of sin.
Colloquy, — 0 admirable man, who was not ashamed
to confess the innocency of Jesus Christ, when all the
430 MEDITATION XLVI.
world condemned Him ! The apostles fled, — the dis-
ciples hid themselves, — all His acquaintance held their
peace, fearing the displeasure of the Jews ; — and this
thief alone, hanging on high upon the cross, with a
loud voice pubhshed the innocency of Jesus Christ. It
is but just, 0 my Saviour, that Thou accomplish the
word which Thou hast said, " Whosoever shall confess
me before men, him shall the Son of Man also confess
before my Father, who is in heaven," — and " before
the angels of God."(4)
2. By this example I will learn, that as in the mount
of Calvary, there were three on the cross, but after a
different manner: — one guilty and impatient; — another
guilty and patient; — another without guilt, and with ad-
mirable patience; — even so is it wont to happen to men in
this life; — some ftr their sins are chastised of God, bearing
their chastisement impatiently, and these will be condemned
with the evil thief, descending from the cross down into
hell: — others are chastised for their sins, bearing the pain
with humility and patience, saying that of Micheas: — "I
shall bear the wrath of the Lord, because I have sinned
against Him,"(5) and these together with the good thief,
obtaining pardon for their sins from that cross and temporal
pain, will go to Paradise. — Others are afflicted without
any fault of theirs, and this for their exercise and future
crown, bearing their affliction with unspeakable patience,
after the example of Christ our Lord, and these are more
blessed, because, as St. Peter says in his canonical epistle, the
most precious part of the cross and of affliction is to suffer
the same without fault. (6) But I, wretched man, since I
cannot attain to the felicity of these latter, because I am
full of sins, for which I have deserved all kinds of punish-
ments, I may and ought to say that which is written in
(4) Mat. X. 32; Luc. xii. 8.
(5) Mich. vii. 9. (6) 1 Pet. iii. 14.
ON THE TWO THIEVES CRUCIFIED WITH CHRIST. 431
the book of Job: — "I have sinned, and indeed I have
cfFended, and I have not received what I have deserved." (7)
and will endeavour at the last to be one of the second^
imitating the example of the good thief, by which to
obtain the mercy of Almighty God.
POINT III.
The good thief, turning himself to Jesus, said : " Do-
mine memento mei cum veneris in regnum tuum''' — " Lord^
rem^mher me when Thou shall come into Thy Kingdom.'^'' {^)
1. In this heroic prayer and petition, is to be considered
first, how this holy penitent, after he had exercised the works
before-mentioned of charity and humility, confessing his
own fault, and sanctity of Jesus Christ, presently tooh heart
and confidence both to pray and to crave pardon of his sins,
and entrance into the Kingdom of Heaven^ with words short,
but very devout and exceedingly full of faith and confi-
dence. For, — i. with great reverence he called Him
*' Lord," honouring and respecting Him, who w^as despised
of all, and reputed for " a worm," "and the outcast of the
people." — ii. He confessed that He was a King, and that
He had a true Kingdom, in the same sense that Himself
had said: — "My Kingdom is not of this world, "(9) but of
the other, of which eternal and celestial Kingdom He was
to take possession by His cross and Passion. — iii. He
craved of Him that He would " remember" him when He
should " come into" His " Kingdom,'' as if he had said: " I
do not beg that Thou save me here, delivering me from
the death of the cross, as my companion desires ; but that
Thou save me after my death upon the cross, saving me
with everlasting salvation. Neither do I ask that Thou
lead me with Thee into Thy Kingdom, and that Thou
assign me a throne and seat there, because a thief such as
(7) Job. xxxiii. 27. (8) Luc. xxiii. 42. (9) Joan, xviii. 36.
432 MEDITATION XLVI.
myself am, dare not ask so great a thing; — I only there-
fore ask of Thee that Thou wouldst " remember me," and
this alone is sufficient for me, since if Thou rememberest
me, Thou wilt bestow a good death upon me, and wilt
place me in a seat of glory, as it shall seem expedient to
Thee.
Colloquy. — 0 most prudent and most humble thief,
how well hast thou learned to demand and purchase
the Kingdom of heaven, which the violent carry away!
That will not happen to thee which happened to Joseph
with Pharaoh's baker, with whom he was detained in
prison, and of whom he begged that when delivered
from prison, and seeing himself in prosperity, he would
remember him : who yet immediately forgot him. (10)
No ; this is not the condition of that Lord with whom
thou art crucified ; for the torment of the cross being
passed, the time of His prosperity will approach; and
He will be mindful of Thee, giving to thee a part of it.
2. I will consider the causes whence proceeded the admir-
able conversion, confession, and faith of this thief; for
although the principal cause was " the change of the right
hand of the Most high," (11) which wrought this change
and alteration in his heart, yet the same " right hand" of
that high God used certain means to illuminate him ; —
these were not principally miracles, for perhaps he had
never seen the miracles which Christ wrought during His
life, nor had those as yet their beginning which succeeded
in His Passion and death. Neither were they sermons, —
for he had never heard any sermon of Jesus Christ; — but
instead of miracles, the heroic patience and meekness which
he beheld in our Lord amidst such injuries, was that
which moved him; and instead of His sermons, his heart
was melted with the example of that His singular charity,
(10) Gen. xl. 14—23. (11) Psal Ixxvi. 11
ON THE TWO THIEVES CRUCIFIED WITH CHRIST. 433
when he had heard Him pray for His very enemies. From
this celestial illustration he learned that this our Lord was
most holy; (12) therefore since He affirmed that He was a
King, the Messiah, and the Son of Almighty God, so out of
doubt the same was true. Hence I will gather how much
it imports to be truly patient, meek, charitable, and to
give good example to others, as all these have the force
and efficacy of miracles and sermons to convert sinners,
although they be harder than the very stones.
Colloquy. — 0 most sweet Jesus, who, placed in the
chair of the cross with Thy stupendous patience, and
with the admirable example of Thy charity, didst so
convert this thief to Thee ; assist me, I beseech Thee,
that in imitation of Thee I may do the like miracles,
edifying my neighbours with the like examples, put
the bad to silence, and inflame the good to greater
perfection. Amen.
3. Lastly, in imitation of this good thief, prostrate at
the feet of Christ crucified, / will repeat sundry times with
great affection the selfsame prayer, saying: — "■ Lord, re^
member me, when Thou shalt come into Thy Kingdom.''''
Colloquy. — 0 eternal King, I confess that for my
sins I am justly nailed upon the cross of many troubles
and temptations, be not, I beseech Thee, forgetful of
me, nor suffer me not to perish ; and since Thou now
possessest Thy kingdom peaceably, vouchsafe to be
mindful of me, a miserable man, beholding me with the
eyes of Thy mercy. Amen.
POINT IV.
" And Jesus said to him: Amen, I say to thee, (his day
shalt thou be with me in Paradise.'''' (13)
Concerning this second word, Avhich Christ our Lord
(12) Cass. coll. xii. c. 13. (13) Luc. xxiii. 43.
Vol. iy.— a8.
434 MEDITATION XLVI.
spoke on the cross, is to be considered tlie inestimable
riches and treasures of His liberality, mercy, bounty, and
charity.
1. Here is discovered the efficacy of His prayer, with
which He prayed for sinners, gathering the first fruits of
them in this great sinner, of whom some say, that at the
beginning he blasphemed Christ, together with his com-
panion, which St. Matthew and St. Mark insinuate, speak-
ing in the plural number: — " The thieves also that were
crucified with Him, reproached Him," (14) which being
so, the virtue of Christ our Lord shines so much the more,
in converting this blasphemer, as was afterwards showed in
converting Saul, by the prayer of St. Stephen.
2. Here, likewise, shines the efficacy of the Wood of Christ
shed upon the cross, whose first fruits were manifested in
this good thief, converting him after a wonderful manner,,
pardoning him his sins, both as to their guilt and pain,
and promising and assuring him of his entrance into Para-
dise without delay.
Colloquy. — 0 good Jesus, how willingly dost Thou
in every place exercise Thy office of justifying sinnersi
For in the womb of Thy mother Thou didst justify
Thy precursor. — Lying in the manger Thou didst call
the sages, illuminating them with Thy divine grace.
And on the cross Thou calledst this thief, promising
him life eternal immediately after this temporal life.
I give Thee thanks for liberality so immense, and
humbly beseech Thee to exercise in my behalf the
office of a Saviour, to the end that I may reign with
Thee everlastingly. Amen.
3. Consider the liberality of this promise, for the thief
desired of Christ that He would only " remember" him
when He came to His Kingdom, and Christ assured him
(U) Mat. xxvii. 44.
ON THE TWO THIEVES CRUCIFIED WITH CHRIST. 435
that on that very day he should be with Him in His King-
dom. O sovereign King, it would have sufficed to have
promised him that he should after certain years enter
into Thy Kingdom, but Thy charity will needs hasten
the time which otherwise Thou hadst ordained, and
instead of purgatory accept for payment the torments
which he then suffeied; and that he should not faint in
those which he was yet to suffer, after his thighs were
broken, He said to him: — " This day thou shalt be with
me in Paradise;" this day shall thy lot and fortune be
quite changed, and from this cross of torments thou shalt
pass to a paradise of delights, where thou shalt be with
me, as I have promised, saying : — " If any man minister to
me, let him follow me ; and where I am, there also shall
my minister be;" (15) and as thou hast followed me upon
the cross, thou shalt likewise follow me to glory, into
which entering to-day thou shalt be with me.
Colloquy, — 0 King of glory, if Thou reward so li-
berally him that has followed Thee three or four hours
of the day, how wilt Thou reward him who has fol-
lowed Thee perfectly all the hours and ages of his life?
If Thou show Thyself so grateful to a sinner, who has
offended Thee such numberless times, for one time
only that he honours Thee, what gratitude wilt Thou
show to him who has employed his whole life in the
worship and honour of Thee ? 0 blessed thief, who
having stood all the day idle, wentest into the vine-
yard, one hour only before night, where thou didst
bestir thyself so industriously, that being the last,
thou didst deserve to be the first, I sav the first of all
"...
mortal men, who, departing forth of this life, imme-
diately receivedst the wages of glory.(16) Hasten
thy labour, my soul, since thou meritest more with the
fervour of Jabour, than with the length of time, and if
(15) Joan. xii. 26. (16) Mat. xx. 8.
436 MEDITATION XLVI.
tliou join them both together, thy reward shall be the
more abundant.
POINT V.
1. Lastly, I am to consider two sorts of men, viz., good
and evil, represented in these two thieves, of which one was
reprobate and the other chosen; remembering that which
Christ our Lord said, that in the day of judgment, of two
which are "in the field," or " at the mill," or in bed, "one
shall be taken, and one shall be left,'' (17) that is to say,
of all states and manners of life, some will be received into
heaven for the good work which they have done, prevented
and assisted by divine grace, and others will be left for
hell, for the sins they have committed with their free
will; so that he that is in " the mill," in the state of ma-
trimony, laden with cares and labours, ought not yet to
lose the confidence of his salvation; he that is "in bed,"
"svith great rest in the state of continency, ought not to
cast away the fear of his damnation; and he who labours
" in the field" of the active life, and who reposes in the
bed of the contemplate life, ought both to live with the
same hope, joined with the fear of the judgments of God,
whom I will beseech most humbly that I be not of the
number of the rejected, but of the elected, leading a life so
worthy that God be mindful of me, to place me with Him
in His Paradise.
2. The blood of Jesus Christ was powerful to justify
both the thieves, yet it worked its effect only in one of them,
to give us motives both of fear against presumption, and of
confidence against desperation. For this cause great sin-
ners, when they see themselves at the point of death,
should not despair, seeing a thief in that very hour doing
penance to obtain mercy ; — nor yet let any presume to live
at his own liberty, deferring his penance till the hour of
(17) Mat. xxiv. iO.
ON THE TWO THIEVES CRUCIFIED WITH CHRIST. 437
liis death, seeing that the other thief, although so near to
Christ, dying without penance, to be chastised with the
rigour of divine justice. And it is a sufficient motive of
fear to see, that amongst so many evils as there were then
on the mount of Calvary, it was only said to one thief: —
" This day thou shalt be Avith me in Paradise."
3. I may ponder the deep impression which all this suc-
cess made in the heart of the holy Virgin, as Avell the con-
fession of the thief as the answer of her son ; and how she
did not a little comfort herself to see that there was not
altogether wanting some one to defend the honour of her
son; also how v/as she confirmed in faith, hearing made so
excellent a promise, in which was declared that by the
Passion of her son, the gates of heaven should be set open,
which for so many thousand years had been shut before I
Colloquy. — 0 my soul, take breath a little amidst
these tears, at the hearing of this joyful news, behold
how this day the gates of Paradise are opened, and
although it be at the cost of the blood of thy Re-
deemer, yet He comforts Himself in shedding it, that
so the locks of these gates may be burst open with its
virtue. 0 holy Abraham, I now nothing wonder that
thou rejoicedst, when in spirit thou sawest this day,(18)
since then Paradise was to be opened to thee, and to
thy sons, imitators of thy faithful obedience. 0 Sa-
viour of the world, in whose hands nailed upon the
cross, is the " key of David," with which Thou open-
est, " and no man shutteth," shuttest, " and no man
openeth ;"(19) open to me the gates of heaven, which
my sins have shut against me : and shut against me
the gates of hell, which my sins have opened, that in
the day of my death, I may, like this good thief, enter
with Thee into Paradise. Amen.
(18) Joan. viii. 58. (19) Is. xxii. 22; Apoc. iii. 7.
438 MEDITATION XLVII.
MEDITATION XLVII.
ON THE THIBD WOKD SPOKEN BY CHRIST ON THE CS03S TO HIS MOTHER
AND ST. JOHN.
POINT I.
" Now there stood hy the cross of Jesus His mother^ and
Ris mother'' s sister, Mary of Cleophas, and Mary Mogdalen,''''
besides whom there was " the disciple standing whom He
loved. "(1)
1. Upon this point is to be considered how there ap-
proached near the cross of our Lord Jesus, those 2^ersons
who loved Him so remarkably, for there is no greater mark
of the love of Christ than to follow Him to the cross,
taking compassion on His sorrows and contumelies, and
making oneself partaker of them, so that the nearer we
approach to it, and the more firmly and steadfastly, so
much greater signs of this love do we demonstrate, like
these four persons here expressed.
2. Among all which the mistress and leader was the
sacred Virgin, for whose respect those others were with
her in company, and without whom they would never
have had the courage nor heart to have assisted at it. But
she, as more firm in faith, and more inflamed in love, set-
ting aside all human fear, and surmounting all difiiculties
and ignominies, which in that place might fall upon her,
would find herself present at the Passion of her son, and
placed herself upon her feet close to the cross, with great
constancy and fortitude, approaching in body as near as she
could be permitted, and in spirit so near, that she joined
herself to the cross itself, and to her son, and stood there
(l) Joan. xix. 25, 26.
ON THE THIRD WORD SPOKEN BY CHRIST ON THE CROSS. 439
spiritually crucified together with Him, through the excess
of love and sorrow, as has been pondered in the fundamen-
tal meditation; with three nails, therefore, was she there
held crucified. — i. The first was, the vehement and lively
apprehension of that which her son suffered. — ii. The
second was, the inward love which she bore to Him, not
only as her son, but as her God, and infinite benefactor, on
w^hich account all His pains she reputed hers. — iii. The
third was, the compassion that such a Person should suffer
so much for other men's sins, upon which so great sorrow
invaded her soul, that it sufficed for a martyrdom, as if
she had verily died upon the cross ; for whilst she beheld
the head of her son pierced with thorns, her own remained
pierced with them ; — whilst she beheld His hands fas tened
with nails, her own remained fastened with them; — whilst
she beheld His bones, so loosened and disjointed, that they
might all be numbered, all her own also trembled through
fear ; and in this manner, whatever her son suffered cor-
porally, the same the mother suffered spiritually, but very
grievously.
Colloquy. — 0 holy Virgin of virgins, with how great
reason may we this day call thee the Martyr of mar-
tyrs ! For, as thon surpassedst all virgins in the
flower of virginity, so thou exeeedest all martyrs in
the fruit of martyrdom. Thou art a martyr in fervent
desire, to suffer all the torments of death which thy
son suffered. Thou art also a martyr on account of
the terrible pains which thou sufferedst in beholding
Him, which were fully sufficient to have procured thy
death, had not thy son preserved thy life. Oh that I
could accompany thee in this manner of martyrdom I
Obtain for me, O Queen of martyrs, that I may some
ways be partaker of it, martyring my flesh with pen-
ances, and my spirit with abnegations, approaching
44:0 MEDITATION XLVII.
with fortitude of heart to the cross of thy blessed son,
and crucifying myself on it, in imitation of thee.
POINT II.
" When Jesus, therefore, had seen His mother, and the
disciple standing whom He loved, He saith to His mother :
Woman, behold, thy son?'' (2)
1. Here is to be pondered, first, the charity of Christ our
Lord, together with the integrity and authority which He
manifested amidst so many torments and contempts, so at-
tending to the works of piety and mercy, and to the obli-
gations of His office, as if He had not been in the act of suf-
fering ; for He prayed for His enemies as high priest, — He
promised Paradise as Redeemer, — He beheld His mother as
her son, and His disciple as a master; teaching us by this
example that we ought not to fail in our obligation, though
we see ourselves beset with sundry troubles.
Colloquy. — 0 sovereign priest Jesus, what differ-
ence is there between Thee and that other high priest
Aaron, who said that he could not well discharge his
office, nor please our Lord in ceremonies, " having a
sorrowful heart ;"(3) but Thou, 0 my Saviour, though
encompassed with labours and afflicted with sorrows,
yet dost perfectly discharge Thy function, praying for
Thine enemies, pleasing Thy Father, and careful for
the comfort of Thy mother. Give me, Lord, I beseech
Thee, this integrity of heart, that I never omit to
accomplish that which Thou hast charged me, though
I see myself much oppressed with adversity. Amen.
2. The words which He spoke to the holy Virgin, say-
ing:^— " Woman, behold, thy son ;" as if He had said: — " I
am not forgetful of thee, nor of the obligation which I owe
thee, as thy son ; but because I depart out of this world, I
bequeath to thee, instead of myself, John, for thy son, that
(2) Joan. xix. 26. (3) Levit. x. 19.
ON THE THIRD WORD SPOKEN BY CHRIST ON THE CROSS. 441
he may perform towards tliee the duty of a son, serving
thee, and doing to thee that which I myself was bound to
do towards such a mother." Where He would not call
her "mother," but "woman;" — first, not to torment her
with a word so tender, — secondly, and principally, to show
how little He attributed to flesh and blood, that He might
wholly attend to the works of His celestial Father, for
which cause we never read that He called her by the
name of " mother," as we have meditated in another place.
This word, nevertheless, caused an exceeding sorrow in
the heart of the Blessed Virgin, both because she under-
stood by it that her son took His last farewell of her to
die, as also because she considered the great disparity and
inequality of that change, which was, to change the Son of
the living God for the son of a poor fisherman, and the
master of heaven for an earthly disciple.
Colloquy. — 0 Saviour of the world, if beholding
Thy disciple, Thou saidst to Thy mother, " behold, thy
son," — so likewise beholding Thyself, Thou mightest
have said to her : — " Woman, behold, thy Son," behold
Him whom Thou conceivedst by the work of the Holy
Ghost, and broughtest forth without any pain. — Be-
hold here Him whom thou reclinedst in the manger,
in the midst of two silly beasts, and fedst Him with
the milk of Thine own breast. — Behold here Him
whom thou often barest in thine arms, rejoicing and
delighting thee with His amiable looks. — Behold here
thy Son hanging on the arms of a dreadful cross, and
in the midst between two thieves, all disfigured and
void of blood. — Behold, and see if thou canst know me
for thy son, and, if thou hast anything to commend to
me as a mother ; but since thou boldest thy peace,
and sayest nothing to me, in my place, I leave to thee
my disciple. — "Ecce filius tuus" — "Behold thy
son."
442 MEDITATION XLYII.
3. But the charity of our Lord in our behalf yet passed
further in these words, and more enlightened the under-
standing of His mother in them, because He not only be-
queathed John for a son to her, but also in him all His
other disciples, which He then had, and which He was to
have to the end of the world, and all which He delivered
to her as her sons, and for all which He said: — " Woman,
behold, thy son," take my disciple f<3r thy son, and all
those who shall be my disciples, for it is my will that thou
be their mother, and they thy sons, and that thou have a
care of them as of thy sons, procuring their good with all
solicitude.
Colloquy. — I give Thee thanks, 0 most sweet
Jesus, that Thou hast charged Thy mother, that she
take us for her sons, making us by this means Thy
own brethren. 0 Blessed Virgin, henceforth will I
confidently say to thee, " Ecce filius tuus," — " Behold
thy son." 0 my Lady, " Behold, thy son." Remem-
ber what thine only son recommended to thee, that
thou shouldst take me for an adopted son ; acknow-
ledge me, therefore, for thy son, and as a careful
mother do thou provide what is necessary for me.
POINT III.
"After that He said to the disciple: Behold, thy mother ;
and from that hour the disciple took her to his own." (4)
1. As the words of Christ our Lord are effectual to
make that which He speaks, and in the manner in which His
will is to liave it wrought, with this word He imprinted in
the Blessed Virgin the true spirit of a mother towards St.
John, and towards the other disciples; and likewise in St.
John the true spirit of a son towards his mother, which
spirit he communicated to all those which are his mother's
true disciples; and since these words were not spoken
(4) Joan, xix. 27.
ON THE THIRD WORD SPOKEN BY CHRIST ON THE CROSS. 443
alone to St. John, but to all such as are like him, I am to
imagine that Christ our Lord says unto me: — "Behold
thy mother," love her, and reverence hex as a mother, obey
her, and serve her in all thou mayest, have recourse to her
in all thy necessities; for as I have given my Father to
thee as thine, so do I give my mother likewise to thee
as thine, live, then, as it becomes the son of such a mother.
Colloquy. — O most sweet Jesus, " whence" " to me"
so great a good, as to give to me Thy proper mother
to be mine : Give me, therefore, the true spirit of a
son, that I may so serve her, as the merits of so glo-
rious a mother of due deserve. 0 most blessed mo-
ther, being assured that thou wast so obedient to thy
son, as presently to accept the charge of a mother
over me.
*' Monstra te esse matrera,
Sumat per te preces,
Qui pro nobis natus
Tulit esse tuus." (5)
** Show thyself a mother.
Offer Him our sighs,
Who for us Incarnate
Did not us despise. "(*)
2. Ponder the causes why Christ our Lord did this
favour to St. John, which principally were two, and both
of them together, disposed him to receive the same.
i. The first was, that he was a virgin, and it was convenient
that the son of a virgin should not recommend the mother,
a virgin, to any but to a virgin disciple, that so He might
show to us the great esteem that He made of virginity, of
body and soul. — ii. The second was, because he was singu-
lar in the charity and love of Jesus Chnst, whom he follow-
ed even to the cross, — stood close by it, — breaking through
all difficulties, which might withdraw him thence, as they
(5) Hymn:—" Ave Maria Stella." * Caswall's Lyra Catholica.
444 MEDITATION XLVII.
withdrew the other disciples; for inasmuch, therefore, as
he manifested this love to Christ above the rest, he de-
served to be favoured above all the rest.
Hence I will draw a great desire to imitate the glorious
Virgin and St. John in chastity, and m the love of Christ,
and of His cross, that I may be worthy that the Virgin
accept me for her son, and I to hold her for my mother.
3. Finally, is to be considered, that which the Evange-
list says, viz. — '■''From that hour the disciple took her to his
owny It is not said of the Virgin that from that hour
she took the disciple for her son, because that w^as suffi-
ciently insinuated when her son recommended that to her,
who as she was most obedient to the beck of her son, so —
any least sign being given of His divine will — most
punctually accomplished the same; but of St. John it is
said, that he "took her to his own," to exercise towards her
diligently all the offices of a dutiful son towards such a
mother, which he performed most exactly and with great
punctuality, not only because his master had so command-
ed him, but because he held it for a most singular blessing
to serve the son of such a mother.
Colloquy. — 0 glorious Evangelist, I rejoice for that
good lot which befel thee on this day ; beseech thy
good master to impart to me the selfsame spirit of a
son, which He imparted to thee towards His mother,
that I may serve her as thou didst serve her. O my
Saviour, since Thou shewest Thyself so liberal on the
cross, as to bequeath Paradise to the thief that con-
verted himself to Thee, and Thy mother to the disci-
ples that loved Thee ; use towards me this liberality,
giving me in this life most inward devotion towards
Thy mother, by whose mediation I hope to enter into
heaven, where I shall reign with Thee and with her,
world wdthout end. Amen.
ON THE DARKNESS, AND ON THE FOURTH WORD. 445
MEDITATION XLYIII.
ON THE DARKNESS WHICH WAS MADE OVER THE WHOLE EARTH, AND ON THE
FOURTH WORD SPOKEN BY CHRIST ON THE CROSS.
POINT I.
" Christ being nailed to the cross, from the sixth hour,"
i. e. at noon-day, " there was a darkness over the whole
earth, until the ninth hour," (1) (which is the third hour
after noon.) Here is to be considered the causes for which
Christ our Lord ordained this prodigious darkness, the
sun eclipsing upon such an occasion, and for so long a
space of time.
1. To manifest His just anger against that most ungrate-
ful people, for that horrible offence which they committed
against our Lord Christ, for they were not worthy to be-
hold the light of the sun, who deprived the Sun of justice
of His life. Moreover, by these exterior darknesses were
signified the interior darknesses of that miserable people,
and the eternal darknesses wherein they were to fall be-
cause of their obstinacy.
2. To manifest the innocency and majesty of Christ our
Lord by means of this miracle, commanding that the sun
should darken itself, and clothe the whole earth with
mourning black, for the death of its Maker, and so well as
it might, to show its compassion for His pains and igno-
minies, so that hiding its light, it took away the occasion
from the persecutors of scorning Him, and from the blas-
phemers of adding new blasphemies, making them retire
with this His obscurity.
(1) Mat. xxvii. 45; Marc. xv. 33; Luc. xxiii. 44; S. Th. 3, p. q.
xliv. art. 2.
446 MEDITATION XLVIIT.
Colloquy. — 0 Sun of justice, it is most just that the
material sun should obscure itself, Thou being obscured
with so great sorrow, and upon the point of sitting,
to transport Thyself to the hemisphere of the other
life : but yet it had been more just, that I should be-
come sorry for Thy death, because I am the cause of
it. Suffer not, 0 my Lord, that I become so bhnd,
as not to see the reason that I have to become sorry,
nor yet so obdurate, as not to take compassion of Thy
torments.
3. Christ our Lord ordained this darkness, that the
night suddenly coming on them, those cries and the noise of
the people might cease^ that so He might with the more
quiet spend those three hours in preparing Himself to die,
and in praying for us with great fervour and tears ; in the
same manner as when He preached, He spent the day con-
versing with men, and the night coming, He retired Him-
self to the mountains to pray, doing all this not for His
own necessity, but for our instruction and example. For
even so being upon the mount of Calvary, with His hands
extended upon the cross, having accomplished the offices of
piety before repeated, He would in those tliree hours of
darkness which succeeded, wholly exercise Himself in
prayer, which He offered up for all the faithful, whom He
then held present in His memory, of which number, since
myself am one, He offered and applied the same also for
me.
Colloquy. — 0 sweet Jesus, teach me how to pray
with that quietness and spirit with which Thou pray-
edst in these three hours ; and quicken my slothful-
ness, that I may make my profit of the time which is
allotted me in this life, preparing myself with great
fervour for my death.
4. I may likewise ponder how the most holy Virgin spent
ON THE DARKNESS, AND OS THE FOURTH AVORD. 447
all this time in 'prayer, with great fervour, elevating her
spirit to a most sublime and most lofty contemplation, not
of affections of joy, but of sorrow, after the imitation of
her son. And the same is likewise to be believed of St.
John, and of that good thief, inspired to it by the same
Lord, who from the same cross used to them these inte-
rior words: — "Watch and pray" with me, "lest you fall
into temptation."
POINT II.
" About the ninth hour, Jesus cried with a mighty
voice, saying: Eli, Eli, Lamma sabacthani; that is. My
God, my God, why hast Thou forsaken me?" (2)
1. This was the fourth word which Christ our Lord pro-
nounced upon the cross, a little before He gave up the
Ghost, which words He pronounced with a great voice,
and with a strong cry, that all might understand that He
was yet alive, and further, to declare the affection with
which Pie spoke them, viz. — as most afflicted for the inter-
nal desolation which He endured, — which desolation con-
sisted principally in two things : —
i. The first, in that the eternal Father suffered His pains
to last so long, without delivering Him of those terrible tor-
ments which He endured, which kind of desolation Almighty
God uses towards the just, for their greater profit, but in
Christ our Lord the same was most terrible and most bit-
ter, for He found no ease nor comfort in anything ; for His
divine head could not rest upon the cross without another
new pain. His hands could not sustain or ease His body,
but by tearing the holes to His greater grief; His feet
could not support the weight and burden of His body
without enlarging His wounds wider; wherefore, behold-
ing Himself thus afflicted on all sides. He lifted up His
(2) Mat. xxvii. 46 ; Marc. xv. 34.
448 MEDITATION XLVIII.
voice to heaven with a vehement cry, saying: "My God,
my God, why hast Thou forsaken me?"
ii. Secondly, this desolation appeared, in that the di-
vinity had left the humanity without any sensible comforts,
permitting the same to suffer extreme sorrow and anguish,
as before in the garden of Gethsemani, which lasted even
to the giving up of His life. And lest any think that His
patience proceeded from insensibility, and that He showed
Himself careful of others, because He felt not His pains,
therefore He would declare by this word, how grievously
He felt them, saying: — "My God, my God, why hast
Thou forsaken me?" But that we should understand,
that this complaint did not arise from desperation, but of
love, for the reason aforesaid, He said not: '^ God, God,
why hast Thou forsaken me?" "But, my God, my God,
why hast Thou forsaken me?" — As if He had said. Thou
art indeed the God of all, for that Thou givest to all the
being they have, but much more art Thou my God, be-
cause Thy divine being, and lovest me with an especial
love, and I Thee with the like love; wherefore then
leavest Thou me in this tribulation?
O good Jesus, it is not now needful that another angel
should come from heaven as in the garden, to comfort
Thee in Thine affliction, and to insinuate to Thee the
causes of this dereliction, because they are now very nigh
to their last end: but I, Lord, will declare the cause to
Thee. — viz., that Thy immense charity may be manifest;
in me. I have forsaken Thee, neglecting Thy will to ac-
complish my own, therefore Thou wilt be forsaken of Thy
Father, meriting thereby that His mercy never forsake
me; as also to give me an example of patience, when I
shall feel the like dereliction, for it is not much if the
disciple sometimes taste of that, which his Lord and
master tasted before him.
ON THE DARKNESS, AND ON THE FOURTH WORD. 449
CoUoqiuj. — 0 most sweet master, "^e me dere-
linquas usquequaque" — " Do not Thou utterly forsake
me, when my strength shall fail me."(3) Amen.
2. Christ our Lord complained of another forsaking,
which He felt much more than the former of which we
have spoken; which was — that He saw Himself forsaken
of His own disciples, — of that Hebrew people : — and those
millions of men should forsake Him, — denying His faith,
contemning His sacraments, and neglecting the fruits,
which they might have drawn from His Passion.
Colloquy. — 0 most sweet Jesus, I do not wonder if
Thou complainest of this forsaking, since Thy redemp-
tion being so ample, and Thy Passion so painful, yet
are there scarcely any who do not make their profit of it.
0 our Protector, how forsaken do I see Thee in this
■world I For some nations will not receive Thy holy
faith, — others, having received it, reject it, — others
retain Thy faith, and embrace Thy law, but do not
accomplish it, — others forsake one another, forsaking
Thee in Thy little ones. 0 eternal Father, do not so
forsake Thy Son, but since He has behaved Himself
so vahantly in His Passion, procure that for this
cause He be acknowledged and adored of all. Amen.
POINT nr.
1. Although Christ our Lord only pronounced with a
high voice the words before recited, which are the be2;in-
ning of the 21st Psalm, which wholly treats of His Pas-
sion, it may be piously believed that He repeated secretly
the whole Psalm, relating to His Father all the labours
expressed therein, but chiefly and with great anxiety those
words, — " Deliver, O God, my soul from the sword, my
only one from the hand of the dog. Save me from the
lion's mouth, and my lowliness from the horns of the
(3) Psal. cxviii. 8;_lxx. 9. ,
Vol. IV,— 29.
4:50 MEDITATION XLVIII.
unicorns." By the sword He means death, to which He
was condemned by the Divine justice; — by "the dog,"
Caiphas, with his other persecutors which bite and bay at
His good name; — by "the lion," Pilate Avith his other
ministers and executioners, which afflicted and tore Him
with those torments; — by "the unicorns," the powers of
infernal darkness, which had stirred up His enemies against
Him. These words our Lord pronounced with very great
and inward feeling, conformable to that which the apostle
St. Paul says of Him: — "Who in the days of His flesh,
with a strong cry and tears, offering up prayers and sup-
plications to Him that was able to save Him from
death.' '(5)
2. Consider the great feeling which the sacred Virgin
had when she heard her son utter these lamentable words,
which entering at her ears penetrated even to her heart,
and lifting up the same to the eternal Father, she be-
sought Him that He would not forsake His afflicted Son.
And as she was very skilful and ready in the Psalms of
David, it is to be believed that when her son, that divine
musician, with His doleful voice began that psalm upon
the harp of the holy cross, she, together with Him, prose-
cuted the rest within her heart, deploring the torments
related in that psalm of her blessed son, which actually
she there beheld being accomplished in Him: with the
same spirit, therefore, it becomes me to recite the same
psalm, ruminating and devoutly pausing upon the par-
ticular words of it.
3. "And some that stood there heard these words,
said: This man calleth Elias.(6) — And the others said. Let
us see whether Elias with come to deliver Him." These
things spoke those cursed persecutors to mock Christ, sport-
ing with that word or expression " Heli," as if they
(4) Psal. xxi. 21. (5) Heb. v. 7. (6) Mat. xxvii. 47.
ON Christ's thirst, and on the fifth word. 45 L
had said: — "This fellow is so miserable as that He cannot
save Himself, and therefore laments and asks the help of Eli-
as." After this manner did they distort and wrest the words
of our Redeemer therewith to deride Him, His bounty per-
mitting the same, that He might be tormented in all
manners upon the cross.
Colloquy. — Dear Lord, permit not, I beseech Thee,
that I distort or wrest Thy words, nor yet make use
of them for other end, than to glorify and to serve
Thee ; and since they are words of everlasting life,
vouchsafe to grant me that I may obtain the same by
the means of them. Amen.
MEDITATION XLIX.
ON THE THIRST ENDURED BY CHRIST ON THE CROSS, AND ON THE FIFTH WORD
SPOKEN BY HIM ON IT.
POINT I.
*' Jesus, knowing that all things were now accomplished,
that the Scripture might be fulfilled, said, "I thirst."
(1)
Concerning this mystery, ponder, first, the parching
thirst which Christ our Lord endured ; for He had not
drunk from the night before, and had suffered very grie-
vous labours, going many journeys, and that enforced with
great speediness; having likewise shed much blood by the
whips and thorns, and by the nails which fastened Him to
the cross, on which He remained about three hours : for
which cause the same Lord said, in the 21st Psalm:
" My strength is withered as a potsherd, and my tongue
hath cleaved to my jaws, and Thou hast brought me down
into the dust of death."(2) Which thirst, although it were
(1) Joan. xix. 28. (2) Psal. xxi. 16.
452 MEDITATION XLIX.
SO exceeding great, yet did He suiFer and dissemble it,
even till He was ready to give up tlie gliost, but then He
declared it : to give us to understand, what great pain He
jBustained for our gluttony, and our drunkenness, and
that we might also be grateful to Him for the same, exciting
ourselves patiently to endure the like thirst for the love
of Him, if it chance to us to be afflicted with it.
Colloquy. — 0 most strong Samson, who after that
Thou hadst slain with the jaw-bone of an ass a thou-
sand Philistines, didst endare a mortal thirst, beseech
Thy Father that from this cross with which Thou
dost vanquish all Thine enemies, a fountain of water
may spring forth, wherewith to quench Thy parching
thirst. 0 living rock, and flint-stone of fiery love,
since Thou wast struck with the rod of the cross, sprout
forth hke the rock which Moses struck, some fountain
of water with wdiich to refresh Thine afflicted tongue :
(3) but I see, 0 my Lord, that Thy charity will not
sprout forth fountains of water, but of blood, with
which to wash my sins, for Thy refreshing is, to suffer
much to deliver us from them. By this Thy thirst,
dear Lord, I beseech Thee to grant to me patience
and temperance, that neither the want of drink dis-
turb me, nor the abundance of it disorder me. Amen.
POINT II.
Besides this corporal thirst, Christ our Lord had another
insatiable thirst of three things, which we may collect from
the cause which the Evangelist gives, for which He spoke
this word, " sitio," " I thirst." For He saw that all His
labours, foretold of Him by the prophets, were now ac-
complished, and that there wanted but only one, Avhich
was, that the^ were to give Him " m^iegaf in His thirst. (4:)
To the end, therefore, that this prophecy might be accom-
plished. He said, " I thirst,'' provoking His enemies by
,(3) Exod. xvii. 6. (4) Psal. Ixviii. 22.
ON Christ's thirst, and on the fifth word. 453
this word, tliat tliey should give Him the vinegar to
drink they had there prepared.
1. In this fact was discovered three most excellent virtues
of our most excellent Lord, founded on three sorts of
thirsts, which afflicted Him.
i. An insatiable thirst of obeying His eternal Father^
with which He desired to accomplish His holy will in all
things, without omitting one jot or tittle, nor other thing
how painful soever it should be to Him. Knowing, there-
fore, that the will of His eternal Father was, that in His
thirst they should present Him "vinegar to drink," He
would not omit to accomplish this point, and therefore
said that He was athirst, not so much to drink water as
that vinegar, for the love He bore to obedience.
Colloquy. — 0 most loving Jesus, whose meat and
drink was " to do the will of Thy Father"(5) that sent
Thee ; give me, I beseech Thee, this thirst of fervent
obedience, that I may take content in no other thing,
but in the accomplishment of the same. Amen.
ii. The second was, a most inward desire to suffer for
the love of us ; for notwithstanding that He had suffered
very much, yet did He desire to suffer much more, and
without doubt would have suffered yet much more, had
it been the will of His eternal Father. From whence it
proceeded that, seeing how the drinking of that vinegar
was yet unperformed. He said, "I thirst;" which He did
not say to crave of them any kind of refreshment, but to
suffer a new torment.
Colloquy. — 0 my Redeemer, I am ashamed of my-
self, for that the thirst which I have is not to sufier
pains, but to swim in pleasures ; take from me, I be-
seech Thee, so pernicious a thirst, and change the
same into another thirst, like to Thine own, that I may
(5) Joan. iv. 34.
454 MEDITATION XLIX.
always thirst to suffer more and more, for the love of
Thee. Amen.
(a) Of these two virtues it proceeded that Christ our
Lord manifested His necessity with admirable sanctity,
manifesting the same simply, without alleging any reasons
or causes to persuade them to give Him drink, nor did He
ask drink to be given Him expressly, but only said, " I
thirst:" as if He had said: This necessity I endure, look
you to it if you will remedy it, and how and when you
will succour it.
(6) Wherein He taught us, especially such as are Re-
ligious, the manner how we are to represent our temporal
necessities to God our Lord in holy prayer, and to our
prelates, viz., with great resignation, contenting us only
to declare our necessity to them, leaving the remedy of it
to their providence, concerning the time, the manner, and
other circumstances, prepared to endure even till the
death, if Almighty God shall so dispose. And what
great matter do I, if I do the same that my God, who is
my Father, does, and my prelates, who are His ministers
do, since Christ our Lord observed the same in His ne-
cessities towards the hangmen that were His torturers, of
whom He expected no kind of remedy of His necessities ?
If I shall ask of God bread, will He peradventure proffer
me a stone? And if I ask Him fish, will He give me a
serpent? Or if an egg, will He present me a scorpion ?(6)
Or if I shall say to Him, " I thirst," will He offer to me
gaul and vinegar? No, God is not so cruel a Father to
me, as to deny me what is necessary for me, or to grant me
that which may be hurtful to me ; and since this is so, it
will suffice me, only to propose Him my necessity, com-
mitting to Him with entire resignation, the whole care to
redress them.
(6) Luc. xi. 11; Mat. vii. 9.
ON CHRIST'S THIRST, AND ON THE FIFTH WORD, 455
iii. The last thirst was, of the salvation of souls, which
He redeemed by His Passion, for He thirsted that His
blood might profit all, that all might serve His Father,
and give Him that glory and worship which is due to
God ; for the ardent zeal of the house of God, continually
ate His bowels, from which zeal proceeded this holy
thirst, (7) which He sustained with so great anguish upon
the cross. In particular I will ponder the thirst which
there He had of my salvation, and that I serve Him with
perfection, rendering Him worthy thanks for it, exciting
myself to give Him drink with which to cool His burning
thirst.
Colloquy. — 0 my soul, behold thy Saviour, saying,
" Sitio" — "I thirst;" that thou become obedient,
patient, humble, and charitable ; give Him, therefore,
to drink of what He asks thee, so to assuage and
ease His travails. Take, 0 Lord, the vessel of my
heart, wherein I offer to Thee that which Thou so
thirstest after, viz., most fervent desires of serving
Thee ; drink as much as Thou desirest, admit me
wholly to enter into Thy inward bowels, in such a
manner that I never issue forth from them. Amen.
2. Hence I will gather, that if I desire to imitate Christ
our Lord perfectly, I am to procure the thirst of these
three things before recited, viz., of obedience to God, of
suffering for God, and that many serve Almighty God;
for after these follows another thirst, — of seeing God, the
living fountain. And so shall be accomplished in me that
which Christ our Lord said: — "Blessed are they that
hunger and thirst after justice, for they shall have their
mL"(8)
POINT III.
*' Now, there was a vessel set there full of vinegar. And
(7) Psal. Ixviii. 10. (8) Mat. v. 6.
46G MEDITATION XLIX.
they, putting a sponge full of vinegar about hyssop, put it
to His mouth. "(9)
1. Upon this passage is to be considered, first, the cursed
stinginess and cruelty of man towards God, and the immense
liherality and bounty of God to man ; for greater liberality
there cannot be, than for God to shed forth all the blood
that is in His veins, without reserving one only drop, for
the good of man ; nor can there be greater stinginess and
wretchedness than at that time for a man not to afford
some refreshment to the thirst of Almighty God. But
discussing this point more particularly, I am to consider
first, the desolation of Christ our Lord in this His thirst,
not having any to condole Him, nor give Him a draught
of water to refresh Him, but vinegar, and that mingled
with the bitter and distasteful herb of hyssop. Which
affliction His majesty suffered with incomparable patience
and silence, without complaining or giving any word or
sign of indignation against the giver ; to give us example
of sufferance, and to deliver us from that eternal thirst
which we had deserved for our sins in the fire of hell,
where the damned beg with the covetous rich glutton one
drop of water only, which, notwithstanding, is denied
them.
Colloquy. — 0 sweet Jesus, I give Thee thanks for
this desolation which Thou sufferedst almost like that
of the very damned, not finding any to give Thee a
drop of water, with which to mitigate Thy burning
thirst. By the same thirst I humbly beseech Thee to
deliver me from that thirst eternal, and to give me
patience when means shall be wanting to assuage my
temporal. Amen.
2. The like afiEliction of Christ our Lord in the spiritual
thirst which there He endured when in that " sponge-full
(9) Joan. xix. 29; Mat. xxvii. 48; Marc. xv. 36.
ON Christ's thirst, and on the fifth word. 457
of vinegar," put upon a reed. He considered, tlie drink
^vliich many sinners were to give to Him, exhibiting Him
tlieir hearts, empty of all good and virtue, and full of the
vinegar of sin ^d vice, put upon the moveable reeds of
vanity, and mutability of the flesh. O my soul, behold
the drink which thou givest to thy Saviour, mingled with
such a multitude of sins. Behold the vinegar which thou
oiFerest Him, when thou afflictest with bitter words and
injurious works thy neighbours, in whom He being, takes
as done to Him, the injury w^hich thou dost to them.
Colloquy. — 0 my Saviour, what a difference is there
between the drink which Thou givest to me to quench
my thirst, and that which I give to Thee to quench
Thine. For the sponge full of vinegar upon the reed
of hyssop, Thou givest me Thy most holy flesh min-
gled with the wine of Thy precious blood, crushed and
squeezed forth upon this reed of the holy cross ;
vouchsafe to sprinkle me with it,(10) that I may be
cleansed, and inebriate me with wine, that I may be
filled with Thy love. I give Thee thanks for this so
precious drink, and by the same, I beseech Thee, to
pardon me the injuries I have committed against
Thee, by the bitter drink which I have given Thee.
Amen.
3. The great ^rief which the most sacred Virgin felt ^vhen
she heard her sweet son say, " I thirst," and saw them
give Him vinegar to drink, knowing withal the spiritual
thirst which her son had, hers also increased wonderfully,
thirsting that many souls might truly serve Him.
Colloquy. — 0 sovereign Virgin, how willingly
w^ouldst thou have approached to have refreshed the
corporal thirst of thy beloved Son, if this favour had
been granted thee ! And how much more willingly
(10) Psal. 1. 9.
458 MEDITATION L.
dost thou run now to quench His spiritual thirst, to
the end that there may be many that may love Him, and
enjoy the fruit of His holy Passion ! Obtain, 0 mother,
that my life may be such, that it may serve for a re-
freshment to thy thirsty son, serving "llim sincerely,
as He desires to be served, to the glory of His most
holy name. Amen.
MEDITATION L.
ON THE SIXTH WORD SPOKEN BY CHRIST UPON THE CROSS.
" Jesus, therefore, when He had taken the vinegar, said,
" Consummatum est," it " is consummated. ''(1)
This is the sixth word, which Christ our Lord spake
upon the cross, after He had tasted a little of that vinegar,
to give to imderstand that the end and cause why He said
He was athirst, and tasted that drink, was to give an end
to His torments, and therefore He said, " Consummatum
est," — " It is consummated." O brief, short, compendious,
and most complete word! Who is able to understand
completely the mysteries that are enclosed in thee, and to
declare entirely what thou signifiest ! For Christ our
Lord fixed His eyes upon three things, when He pronounced
this word, worthy of great consideration, of which, for this
reason, we may add three several points.
POINT I.
1. First, He fixed His eyes upon all the toils and tor-
ments which His eternal Father would have Him suffer
from the instant of His Incarnation, to this last point in
which He was, which was the end of His Passion, and of
His life ; for He then called to mind the labours of His
nativity and circumcision, — those of His flight into the
(1) Joan. xix. 30,
ON THE SIXTH WORD OF CHRIST ON THE CROSS. 459
land of Egypt, — those of His preacliing through Judea
and Galilee, and lastly, all those which He suffered in His
Passion; and seeing them all to be entirely accomplished
without omitting so much as one, He comforted Himself
exceedingly to see that He was at length arrived at the
end of all His labours, according to the good pleasure of
His eternal Father; and therefore, with an aifection of
acknowledgment and of gratitude, He said, " Consumma-
tu^m est" — "^/Z is consummated^^ which mi/ Father com-
manded me to suffer. And it is to be believed that He
repeated mentally the prayer which before He made in the
supping chamber, thanking His Father for this work, say-
ing, " Ego te clarificavi super terram, opus consummavi,
quod dedisti mihi, ut faciam." — " I have glorified Thee on
the earth, I have finished the work which Thou gavest me
to do.' '(2) I give Thee thanks, O most sweet Father,
that Thou hast brought me to this hour so much desired
of me. I have glorified Thee upon the earth, I have con-
summated the work which Thou recommendest to me,
which I oiff r to Thee for the redemption of all the world,
and that all may be glorified by the means of Thee, O my
Redeemer, who saidst: — "I am to be baptized with a bap-
tism, and how am I straitened, until it be accomplished."
Let Thy affliction now cease, since the baptism is now
finished, and if " the hope that is deferred afflicts the
soul," the accomplishment of Thy " desire" will be now
to Thee " a tree of life.' '(3) Let it also be such to me, O
my God, that I may gather the fruit which Thou hast
budded forth upon the tree of the blessed cross. Amen.
2. Hence I will gather how contented I shall find myself
in the hour of my death, if I have accomplished all that
which God commands me, and have employed in it my
whole life.
(2) Joan. xvii. 4. (3) Prov. xiii. 12.
460 MEDITATION L.
POINT II.
Secondly, Christ our Lord fixed His eyes upon all the
ends of His coining into the world, and upon the offices which
His Father had given Him, calling to memory how His
coming was to satisfy for the sin and offence of Adam, to
break the head of the infernal serpent, to destroy death
and hell itself, to open the gates of the Kingdom of hea-
ven, to prescribe as master the doctrine of perfection, to
give an heroic example of all virtues, to propose as in a
table the Evangelical counsels, and to institute sacraments
and sacrifices, meet and proper for the new law. Seeing
therefore that He on His part had performed all that was
necessary to attain these ends, and having accomplished
entirely all His offices, with great contentment He said: —
" Consummatum est" — I " have performed all my works
...in Jerusalem,"(4) for which I came into the world; I
have concluded the consummation, and the abbreviation, (5)
which was to be made in the midst of all the earth, whence
may flow abundance of justice and sanctity into the w^orld,
consummating the indignation which He had against it.
— I have likewise consummated the weeks of Daniel,
wherein prevarication was to be consummated, and a final
end imposed upon sin, iniquity to be blotted out, and
sempiternal justice to succeed, and every vision and pro-
phecy to be fulfilled. — Finally, I have accomplished on my
part all that was necessary, that my elect might be
" Consummati in unum," coneummate in one, and perfectly
united with the union of charity, " as I and my Father are
one."(6)
Colloquy. — I give Thee thanks, most perfect Sa-
viour of the world, that Thou hast so exactly fulfilled
Thine office, and accomplished the work of our re-
demption ; I beseech Thee, Lord, that Thou wouldst
(4) Is. X. 22, (5) Dan. ix. 24. (6) Joan. xvii. 23.
ON THE SIXTH WORd'oF CHRIST ON THE CROSS. 461
likewise perfect in me the work which Thou hast be-
gun, consuming in me all my sins, communicating to
me Thy full, complete, and consummate justice, that
when my life shall have an end, I may be found in
Thine eyes, consummate and perfect in all virtue.
Amen.
POINT HI.
Thirdly, Christ our Lord fixed His eyes upon all the
shadows and figures of His coming, which had succeeded
from the beginning of the world until that instant, and
principally upon the sacrifices and ceremonies of the
ancient law, and upon those things which the prophets
had foretold, to represent all that He was to do and suffer
in the world, and seeing that all this was accomplished,
He said: — " Consummatum est." All is consummated
whatsoever was foreshadowed and prefigured, the sacrifices
and ancient ceremonies are now consummated, the law of cir-
cumcision, with the intolerable burdens which it imposed
upon men, is now consummated, — the law is also now con-
summated, and the prophets, which I come not to break,
but to fulfil, — for "till heaven and earth pass, one jot or
one tittle shall not pass of the law till all be fulfilled," (7)
which is written therein. Verily, O Lord, Thou hast
accomplished all that Thou saidst it should come to pass,
for Thy word is more permanent than heaven itself, and
more firm than is the earth, for which cause I desire that
all the inhabitants both of heaven and earth may praise
and glorify Thee for so great a work, as Thou hast con-
summated upon the cross. Amen.
The same Lord who upon the painful throne of the
cross is now ready to give up the ghost, will return at the
day of judgment on a throne of glory, and having separated
the good from the wicked, and pronounced sentence upon
(7)Mat. V. 18,
462 MEDITATION LI.
the one and the other, conformably to their works, will like-
wise conclude with this word, saying: — '■'■ Consummatum
est.^^ Now is the world consummated, and its vain
glory, — now is consummated the time to merit and demerit,
— now are consummated the delights of the wicked, and
the labours of the good, — now is consummated the power
and kingdom of the Devil, any more to tempt and deceive
men, — now is consummated and accomplished the number
of the elect for the Kingdom of heaven, and their measure
is completely arrived to perfection, — and the same propor-
tionably will He say to me in the hour of my death, when
He shall come to judge me, for in that hour all these
things shall be concluded on my behalf. With this con-
sideration, therefore, I am to animate myself to live so
well that I may say with the apostle St. Paul: — "I have
finished my course, I have kept the faith" (8) and fidelity
which I owe to my God, without defection or blame in it.
Colloquy. — 0 supreme judge of mortal men, whose
justice will be as consummate and exact as Thy mercy
was, accomplish now in me Thy mercy, that being now
filled with Thy grace and merits, Thou mayest here-
after fill me with Thy justice, rendering me the crown
due to them in Thy glory. Amen
MEDITATION LI.
ON THE SEVENTH WORD SPOKEN BY CHRIST UPON THE CROSS, AND ON
HIS DEATH.
POINT I.
"Jesus crying with a loud voice, said: — Father, info
Thy hands I commend my spirit.^* (1)
(8) 2 Tim. iv. 7. (1) Luc. xxiii. 46.
ON THE SEVENTH WORD OF CHRIST ON THE CROSS. 463
Upon these last words are to be considered, first, the causes
why He pronounced them with so loud a cry and sound.
1. One was, to give to understand that He had force and
vigour to lengthen His life, and to hinder death, if so He
had ivished, and that if He died it was because Himself
would die, conformably to that which before He had said:
— " No man taketh it away from me, but I lay it down
of myself, and I have power to lay it down, and I have
power to take it again." (2)
Colloquy. — I give Thee thanks, 0 sweet Jesus, for
this will which Thou hadst to die, and to give Thy
life for me ; from henceforth I offer mine to Thee,
ready to lose it where and when it shall be needful
for Thy glory. Amen.
2. To declare the natural feeling which the soul had in its
separation from the body, for it beheld how good company
it had borne it for the space of three and thirty years, and
how well it had served and aided it in all the works of our
redemption; and since this body was united to the
divinity as well as the soul, from thence resulted a vehe-
ment grief and natural sorrow to be separated from the
same, Avhich grief He signified by that cry, instead of the
agonies and anxieties which other souls feel at the time
they are separated from their bodies.
Colloquy. — 0 most holy soul of Jesus Christ, for
that bitter sorrow which Thou feltest in Thy separation
from Thy holy body, I humbly beseech Thee that
Thou wouldst so vouchsafe to comfort mine, that I may
not fear, or be dismayed to be separated from this of
mine. Amen.
3. Christ our Lord cried out with a very high and
sounding voice, in sign of the victory which He had obtain-
ed over the Devil and hell. For as Gideon, sounding the
(2) Joan. X. 18.
461: MEDITATION LI.
trumpets, and striking the pitchers one against another,
and making a cry, overcame the Madianites, (3) even so
our glorious captain, breaking His body by torments upon
the cross, and crying out with His loud voice, overcame
the devils by His death, striking fear and terror into the
infernal powers; this voice also was miraculous, inasmuch
as those that are crucified, in that they are without blood
at the time they die, are exceedingly feeble ; but our good
Jesus then made use of His Almighty power, to show that
His death was to overcome, and that His fortitude and
victory lay hid therein.
Colloquy. — I give Thee thanks, 0 most powerful
Saviour, for the notable victory which Thou hast got,
not so much to Thyself as to us, who wouldst die to
give us life. I beseech Thee, Lord, when my strength
shall fail me, " not to forsake me," but to fortify me
with Thine, that dying, I may obtain the victory which
Thou hast obtained in my behalf. Amen.
POINT II.
Next are to be considered, the words which Christ our
Lord pronounced with this cry, taken out of the thirtieth
Psalm, for it is to be believed that as soon as He had
said: — " Consummatuni est'' — "It is consummate,'' He
began to recite interiorly this devout psalm, and coming to
this verse, lifting up His voice on high, ' He said : —
*' Father, into Thy hands I commend my spirit;" (4) each
word of which contains a particular mystery.
1. For He calls Him " Father," in sign of love and confi-
dence, very necessary in the hour of death, that God may
perform the office of a father in our behalf, — protecting
and defending us, and admitting us to the inheritance pro-
mised to His beloved sons ; and it is very necessary to this
effect, that we, in our lives, perform towards Him the office
(3) Judic. vii. 19. (4) Psal. xxx. 6.
ON THE SEVENTH WORD OF CHRIST ON THE CROSS. 465
of good and dutiful sons, loving, honouring, and serving
Him, as such a Father deserves.
Colloquy. — 0 most loving Father, grant me, during
my whole life, to bear towards Thee the spirit of a
son, that at the hour of my death I may confidently
call Thee Father. Amen.
2. He commended His ^'•spirit'*'' ^^into'' '"'' the hands'^ of His
Father, to signify, that in the hands of such a Father, and
of no other, it could be secure. These " hands" were they
which " formed" our spirit, and in them has He "graven"
us, that He may not forget us. In these " hands" are
our "lots," (5) for on them depend the happy lot of our
salvation.
Colloquy. — 0 my soul, cast thyself "into the hands'*
of this thy Father, who, since He has written thee in
them, will " not blot" thee out "of the book of life ;"(6)
and as thy lots are in His hands, He will cause that
the happy lot of glory shall befal thee. 0 sweet
Jesus, as Thou commendedst Thy spirit into the hands
of Thy Father, so do I likewise commend my spirit
into Thine, which Thou extendest abroad upon the
cross, to embrace such sinners as fly to them. Here
hast Thou written Thine elect with Thy blood, so
fastened to Thee with Thy fortitude, that " no man
shall pluck them out of" Thy "hand."(7) In my
hands my own spirit is not secure, because they are
exceedingly feeble ; I resign it, therefore, into Thine,
which are most mighty, with which, since Thou hast
redeemed me, do Thou also glorify me. Amen.
3. He said that He commended His '■'■spirit,'''' — not His
goods, for He had none, — not His honour, for He did not
regard it, — not His body, because He set not by it,—
(5) Psal. cxviii. 73; Is. xlix. 16; Psal. xxx. 16.
(6)Apoc. iii. 5. (7) Joan. x. 28,
466 MEDITATION LI.
but His spirit, whicli is the principal part of man, upon
whose good lot all the rest depends, instructing us by it of
the care we ought to have in the hour of death, to com-
mend our soul to Almighty God, committing the success
of that which touches the body to His divine Providence,
for, if my spirit come into the hands of Almighty God, that
will suffice to make me blessed.
4. But the charity of Christ our Lord passed yet fur-
ther, who not only commended His own spirit to His
Father, delivering it into His hands, as it were, " in depo-
sito," for a deposit, to resume it again after three days,
and to conjoin it to the body, but in spirit He also com-
mended the spirit of all His electa which He held as His
own; for, as the apostle St. Paul says: — " He who is joined
to the Lord is one spirit" (8) with Him, so that here He
recommended to His Father both my spirit and the spiri-
tual life, which, of duty, I am to lead ; beseeching Him that
He would wholly take me under His safeguard and protec-
tion, and in the same sense I likewise may speak these
words to our Lord, not only in the hour of death, but also
in my life.
POINT III.
"And saying this," "bowing His head," '^ He gave up
the Ghost:' (9)
1. As to " this homing^'*'' or inclination of the " head,'' of
our Lord, which, as it was voluntary, so was not without
mystery, — the causes of it are to be considered.
i. The first was, to signify that He died hy obedience, —
"bowing His head" to the divine ordination. — ii. The
second, to declare the humility of His heart, and His poverty ^
not having whereon to repose His head upon the cross. —
iii. Thirdly, to show to us the weighty burden of our sins,
which with their weight made Him to incline even to
(8) 1 Cor. vi. 17. (9) Luc. xxiii. 46: Jaon. xix. 30.
ON THE SEVENTH WORD OF CHRIST ON THE CROSS. 467
death. — iv. Fourthly, to design the place of Umbo, to which
His spirit directed the journey He was to make to despoil
the same.
From these causes I am to draw affections both of grati-
tude and imitation, inclining my head and neck to the yoke
of obedience, for the love of Christ, looking always upon
the earth, of which I was formed, as also upon hell, wdiicli
I have deserved, and to which the burden of my sins does
depress me, beseeching Christ our Lord, that by the incli-
nation of His head upon the cross, He Avould vouchsafe to
give me true obedience, true humility, and true poverty,
wherewith now inclining my head humbly, I may hereafter-
lift it up with great security.
2. Christ our Lord rendered up His spirit in such a man-
ner that yet He verily died through the /orce and asperity
of the pains which He suffered upon the cross, and for the
want of blood, which drop by drop had flowed from His
wounds, so that, as the veins began to be empty, and void
of blood, so His countenance waxed pale, and the other
members of His body became so feeble, that His forces
failing, He gave up the ghost.
Colloquy. — 0 good pastor, how well hast Thou
fulfilled Thine office, giving Thy life for Thy lost
sheep ! 0 sovereign priest, how acceptable a Sacrifice
hast Thou ofi'ered of Thyself upon this altar of the
cross ! 0 most wise master, how high a lesson of jus-
tice and sanctity hast Thou read from this chair ! O
most liberal Redeemer, how copious a price hast Thou
given for the redemption of Thy captives ! 0 "Sun"
of justice, who " as a giant" wentest forth of the orient,
how admirably well hast Thou " run"(10) Thy course,
illuminating and heating the whole earth, until Thy
stay in the Occident of death I I give Thee thanks for
(10) Fsal. xviii. 6,
468 MEDITATION LI.
the labours Thou hast sustained for the love of me ; it
is now high time that Thou take Thy rest, putting an
end to Thy pains, saying hke another David, " In
peace, in the selfsame I will sleep and I will rest."(ll)
3. Although it is true that the body of Christ our Lord
remained now void of pain, yet it was in such a state as to
be a portraiture of sorrows to all those that beheld it;
especially to the sacred Virgin, whose sorrows did not cease
with the death of her son, but rather were renewed Avith
it, seeing herself deprived of Him whom she loved so ten-
derly. Oh what tears did she shed forth of her eyes! — Oh
what sighs and groanings did she breathe forth of her
heart! — Oh what clamours of spirit did she send up to
heaven! — Oh what lively desires had her soul to accompany
that of her son's! — And what aiFectionate complaints did
she pour forth before the eternal Father, that He left her
alone in this vale of tears, though she suffered all witli
great conformity to the divine will; and as she had a most
lively faith and assured hope of the resurrection, so she
received some comfort to see Him out of pain, who had
suffered so great torment, knowing that all His labours
ended with death.
4. Finally, I may consider that which many saints pon-
der, that the Devil was present on the one side of the cross,
expecting if ought could he found in Jesus Christ that belong-
ed to him, to seize on it, but found "nothing," (12) as our
Lord had said before. It is likewise to be believed, that
since the angels were present at the death of the just, the
eternal Father sent some of His Hierarchies to be present
at the death of the supreme Just of all justs, not to help
Him, but to honour and accompany Him.
Colloquy. — 0 good Jesus and sovereign priest, who,
(11) Pial. iv. 9. ' (12) Joan. xiv. 30,
THE MANNER HOW TO LIVE AND DIE WELL. 4i39
in imitation of another priest of the same name, art
" clothed with filthy garments,"(13) not with the spots
of Thine own offences, but of others, and hast Satan
Leside Thee to be Thy adversary, although not on Thy
right side as the other had, but on Thy left, because
he could in nothing overcome Thee, and on the other
side, hast not one angel, but many who assist to honour
Thee ; I humbly beseech Thee to remember me in the
hour of my death, cleansing my soul from all filth of
sin, so that Satan may not prevail against her, and
vouchsafe to send me Thine holy angel, who may so
defend me, that as soon as my soul shall be departed
from my body, it may merit to be placed in Thy glory.
Amen.
A SUMMARY OR ABRIDGMENT OF THE PRECEDING MEDI-
TATIONS, IN WHICH IS LAID DOW^N A MANNER HOW
TO LIVE WELL, AND A PREPARATION TO DIE WELL,
AFTER THE IMITATION OF CHRIST CRUCIFIED.
1. As Christ our Lord was on the cross, stripped naked of
His garments, and left them that the soldiers might divide
them amongst them: even so ought 1 to endeavour to
strip my heart naked of the love of all the things of this
life, so that I remain entirely naked of the inordinate
afi'ections which before I had. Concerning the use of
those things wdiich I possess, I ought to be so moderate,
that I take none but only those that are needful to me,
stripping myself of those that are superfluous, and of
those Avhich are either for vanity or for delight; — and, as
touching the propriety of them, I ouglit to strip myself
(13) Zach. iii. 3.
470 MEDITATION LI.
naked of some of them, so as to clothe the poor and needy ;
and, if I can, it will do much better to strip myself of all,
renouncing them to follow naked Jesus, and to die all
naked with Him, laying aside the cares of all things tem-
poral, to attend to those that are eternal.
2. As Christ our Lord was on the cross, nailed hands
and feet with three nails, without having liberty to move
Himself on one side or other. His blood, by little and little
running forth of His wounds, until such time as His veins
were left empty: — even so I ought not to content myself
to be stript of the exterior things Avhich I possess, but to
procure, as St. Paul says, to '■'•crucify my flesh with its vices
and concupiscences,''^ (1) upon the cross of Christ, in such a
manner that I neither have my hands nor feet free, to desire
or do aught v.diich may decline from this cross, but that
it be wholly subject to the spirit, and flistened with the
nails of the fear of God, of His love, and of obedience to
His holy word, (2) as has been pondered in the 44th
Meditation. And in this manner ought it to persevere
until it empty itself of all the evil blood of sins and im-
perfections it has. For, as he that is crucified, does not
die all at one instant, but by little and little — so neither
can I mortify all at once my passions and inordinate affec-
tions, but by little and little, with long patience of morti-
fication, until I attain this perfect death. And, as he that
is crucified does not crucify himself, but another crucifies
and nails him — even so my flesh ought to be crucified
by another, namely, by my spirit, with penances, and by
denying it the appetites and desires thereof; likewise God
Himself crucifies both the flesh and the spirit with afllic-
tions, and men with persecutions, all which we ought to
suffer patiently until we die this happy death.
3. As Christ our Lord had a special care to fulfil His
(1) Gal. V. 24. (2) Cass. lib. iv. 34, 25.
THE MANNER HOW TO LIVE AND DIE WELL. 471
obligations and offices towards three persons, — namely,
towards His Mother, — His disciple, — and the good thief,
to whom He spoke, as has been said: — even so ought I
to have a care to accomplish the obligations of piety and
justice, belonging to my state and office, especially to-
wards three sorts of persons. — i. Towards my superiors-,
signified by the mother. — ii. Towards such as I live with,
signified by the disciple. — iii. Towards other men, signi-
fied by the good thief, giving to every one what in duty
I owe, and helping all the best that I am able. More-
over, I am to fulfil the obligations of perfect charity, be-
seeching God in the behalf of my enemies and of His, that
He would convert them, and excusing the defects of my
neighbours, as the same Lord did, from this point first
beginning to accomplish His office.
4. As Christ our Lord, after He had fulfilled these obli-
gations for three hours that darkness lasted, applied Him-
self to prayer, as one that prepared himself to die : even so
having fulfilled the obligations of my estate and office, I
ought to reserve some time and place of retirement, to attend
with quietness to the service of God, and to negociate /or
my salvation, and for a happy death ; and in particular to
excite in myself a great "thirst," like that which our
Lord had, of obeying God and His ministers, of suffering
much in His holy service, and of gaining many souls that
may serve Him. And the more I shall approach to death,
so much the more ought I to increase in the exercises of
holy prayer, and in the effects which proceed from it, dis-
posing myself to receive them, because, as St. Gregory
says, " Quanto morti vicinior, tanto solicitior" — " The
nearer I approach to death, so much more careful ought I
to be that the same be good. "(3)
5. To this end I must endeavour that all my works be
(3) Lib. 7, ep. 1.
472 MEDITATION LII.
SO well done, tliat at the end of every one I may say
words of Christy " Consummatum est^"' — that is accom-
plished which God has commanded me in this work, — it
is both perfect and complete: and in this manner I am so
to spend the whole day, that, the night approaching, I
may likewise say the same. And after the same manner
ought I to ordain my life; to prepare me for its end, by
means of the sacraments, of Confession, and of Communion,
by making my will and by disposing of all my goods, so
that I may say: — " Consummatum est." — "All is consum-
mate and fulfilled which God has commanded me.
6. Lastly, both in life and death, with love and aifection
to commend my spirit to Almighty God, resigning it up
into His hands, that He defend and keep it, govern and
direct it to eternal blessedness, as has been pondered in the
preceding meditation. But as Christ our Lord would die
in the flower of His age, and at the three-and- thirty years
of His life, at which time men apprehend death more
vehemently: even so ought I to offer up myself with re-
signation into the hands of Almighty God, that He take
me when it pleases Him, though it be in the very flower
of my age, and in the height of my ambition, trusting that
He will take me in that age, time, and place, which shall
be most convenient for my salvation.
MEDITATION LIL
ON THE MIRACLES WHICH SUCCEEDED AT THE DEATH OF CHBTST.
After the death of Christ our Lord, besides the dark-
ness which went before, there succeeded other miracles for
three ends, that is to say, to declare the glory of Him that
died: — the wickedness of those that crucified Him: — and
ON THE MIRACLES AT THE DEATH OF CHRIST. 473
to signify the admirable effects which should ensue after
His death.
POINT I.
"And behold the veil of the temple was rent in two
pieces, from the top even to the bottom." (1)
The causes of these rendings and divisions were two :
i. The first, because, as the high priest Caiphas, when
he heard Christ affirm that He was the Son of God, judging
the same to be blasphemy, rent his garments in .sign of
sorrow and grief; — even so the same God rent the veil of
His temple, in sign of the horrible blaspheme/ and sacrilege
which that people committed, in injuring and crucifying
His only Son.
Colloquy. — 0 my soul, if thou be the Temple of the
living God, rend thy heart with sorrow, for that which
thy Saviour suffers on the cross, thou being the cause
of it. 0 God of my heart, rend the same with Thy
holy hand, imparting to me this sensible feeling, for I
am of myself so weak, that I cannot by myself rend
it as I desire.
ii. The second cause was, to signify, that by the death
of Christ our Lord, the way luas " made manifest' {2^ to
know the secrets and mysteries of Almighty God, which
before lay hid, partly by the veil of the shadows and
figures of the old law, partly by the veil of our sins, which
m ide division betwixt us and God. (3)
Colloquy. — 0 my Saviour, rend in me this veil,
whereby I am hindered from knowing Thee, give me
divine light, that I may penetrate Thy divine mysteries,
and discover to me the treasures of Thy celestial
secrets, in such a degree as is expedient for me to serve
Thee. Amen.
(1) Mat, xxvii. 51; Marc. xv. 36; Luc. xxiii. 45,
(2) Heb, ix. 8. (3) Is. lix. 2.
474
MEDITATION LII.
POINT II.
" And the eartli quaked, and the rocks were rent, and
the graves were opened."(4)
The causes of these miracles, were also two:
1. The first was, that insensible creatures, after their
manner, should demonstrate signs of sorroiv and feeling, for
the death of our Saviour, in detestation of the hardness
and obstinacy of that rebellious people, who put Him to
death: as also to serve for a confusion to those, who have
not compassion of the pains of Christ our Lord.
Colloquy. — 0 my soul, how dost thou not tremble and
quake like the earth, seeing Jesus Christ to quake upon
the cross ? How dost thou not rend thyself in pieces,
like the rocks, seeing Christ the living rock to be rent
in pieces, separating His soul from His afflicted body !
How dost thou not open for grief like the sepulchres of
the dead, seeing thy Lord to be opened with so many
wounds ? 0 Saviour of the world, suffer not that I
be more insensible than the earth, more obdurate than
the rocks and sepulchres of the dead ; for since I am
he who has offended, I have more reason to feel that
which Thou sufferest for my offences.
2. The second cause was, to signify, that in virtue of
the Passion of Christ, earthly hearts should tremble with the
holy fear of Almighty God, which is " the beginning'' of
justification: which although most hard, yet should be
rent with contrition and sorrow for their sins, and should
open themselves to discover in confession, their dead woiks
which are the sins that slay their souls, that so they may
rise again with Christ our Lord to newness of life; whence
I will learn how fruitful it is to meditate these divine mys-
teries, with which are obtained in prayer the three effects
aforesaid, as has been noted in the Introduction of this
Fourth Part.
(4) Mat. xxvii. 51.
ON THE MIRACLES AT THE DEATH OF CHRIST. 475"
POINT III.
" The centurion, and they that were with him, watch-
ing Jesus, having seen the earthquake and the things that
were done, Avere sore afraid, saying: Indeed this was " the
Son of God,''(5) and "a just man. And all the multi-
tude of them that were come together to that sight, and
saw the things that were done, returned, striking their
breasts. "(6)
Here is to be considered, how those miracles beforesaid,
wrought the efects ichich they signified, in virtue of the
Passion of Christ, — moving the hearts of those that saw
them, to believe that Christ was just and holy, and which
is more, that He was the Son of God, smiting their breasts
in sign of penance and of sorrow, for the injuries which they
had done Him. And, although the centurion and the sol-
diers were both Gentiles, and that troop of Hebrew people
had been so hard and perverse, in urging and craving the
death of Christ, yet Avere they changed at this instant,
convinced by the force of the truth, innocence, and sanctity
of Him that died for them: as also in virtue of the prayer
He offered upon the cross, praying for all those that per-
secuted Him; which prayer obtained this mutation and
conversion of men so wicked.
In imitation, therefore, of this people, I will strike my
breast for the sins Avhich I have committed against our
Lord, beseeching Him, by His holy Passion, to pardon
them.
(5) Mat. xxvii. 54; Marc. xv. 39. (G) Luc. xxiii. 47.
476 MEDITATION LIII.
MEDITATION LIII.
ON THE OPENING OF CHUIST'S SIDE WITH A LANCE; AND ON HIS FIVE WOUNDS.
POINT I.
The Jews, therefore, "besought Pilate that'' the ^^legs''^
of those that were crucified " might be broken^'''' and their
bodies " might be taken away^^'' that " they might not
remain upon the cross on the Sabbath day, for that was a
great Sabbath day,"(l)
1. Here is to be pondered, first, the iniquity of the chief
priests, who, under the pretext of feigned religion, covered
their cruelty and their envy ; for they intended to break
the legs of Christ our Lord, to add to Him a new torment,
if in case He ivere yet alive ; or at the least that His body
might receive this new injury, if He were dead. They
desired, likewise,'to take Him down from the cross, because
they saw the people took compassion to behold Him, con-
fessing Him for "just,'' and for " the Son of God," desir-
ous to take Him out of their sight, so to obscure His glory.
Whence I will draw a great fear of the judgments of Al-
mighty God, concerning obstinate and obdurate sinners;
who, instead of being moved with compassion at the sight
of these miracles, as the more simple people were, hardened
their hearts more than Pharaoh, adding and heaping sin
upon sin, to advance their perverse intention.
Colloquy. — 0 most merciful God, suffer me not, I
beseech Thee, to fall into such hardness of heart, as to
convert to my hurt that which Thou hast ordained for
my good. Amen.
2. The ancient law commanded that the " body" of the
(1) Joan. xix. 31.
ON THE LANCE, AND THE FIVE WOUNDS. 477
crucified should, "the same day," be taken down from "the
tree" and "be buried, ''/or that he was ^'accursed of God^^
(2) who died on it, and to the end also he should not infect
the eartli with his filthy savour. By this law would
Christ our Saviour pass, "being made," as St. Paul says,
" a curse for us,"(3) to deliver us from the curse of sin,
even the same day in which He died for the same.
Colloquy. — T give Thee thanks, 0 most sweet
Saviour, that Thou hast so far humbled Thyself, as
that Thy body should be counted as " accursed," and
for the infection of the earth, which yet art the bliss
of all nations, and the most sweet odour with which it
is sanctified. Give us. Lord, this humility, that with
its odour we may edify the holy Church, and deliver
us from pride, whose evil savour contaminates the
whole earth.
3. Pilate assenting to this petition of the Jews, " the
soldiers, therefore, came, and they broke the legs of the first,
and of the other who was crucified with Him, But after
they were come to Jesus, ichen they smv that He ivas already
dead, they did not hreah His legs.'^\^) Concerning Avhich
is to be considered how the intentions of man can never
prevail against those of Almighty God, which would not
have the legs of Christ our Lord to be broken, so to ac-
complish the Scripture, w^hich thus speaks of the Paschal
lamb, the figure of Christ, saying, — " Os non comminuetis
ex CO," "neither shall you break a bone" (5) of him, to
signify that the torments of His Passion, although most
terrible, yet should not break His fortitude and patience,
nor diminish His charity nor His other solid virtues, sig-
nified by the bones, but should always preserve them
whole and perfect, notwithstanding the Devil and his ene-«'
(2) Deut. xxi. 23. (3) Gal. iii. 13. (4) Joan. xix. 33.
(£) Exod. xii. 46.
478 MEDITATION LIII.
mies miglit intend to break tliem; like as tliey now pretend
to break those of the elect; but Christ Himself defends
them, and animates them by His own example: to whom
St, James afterwards said: — " Count it all joy, when you
shall fall into divers temptations, knowing that the trying
of 3'our faith worketh patience ; and patience hath a per-
fect work, that you may be perfect and entire, failing in
nothing." (C)
Colloquy. — 0 eternal God, who deliverest the just
from their manifold tribulations, and so keepest their
bones, that " not one of them shall be broken ;"(7) keep
in me true fortitude in aiSictions, and preserve the
interior virtues of my soul, for unless Thou preserve
these bones, they will immediately be broken by my
enemies.
POINT II.
" One of His soldiers with a spear opened His side.^'' (8)
1. Upon this mystery is to be considered, first, the cause
of this stroke of the lance, as it was given by the soldiers,
which truly was no other than their cruelty and fury, so
to be the more assured of the death of Christ, and to do
some injury to the body being dead, whose legs they
could not break alive. And although the body of Christ
our Lord, which received this stroke, felt no pain because
it was dead, yet the soul of the sacred Virgin felt the same
exceedingly, who, for the greatness of her love, was much
more in the body of her son than in her own.
Colloquy. — 0 sovereign Virgin, how truly mayest
thou now say, that which the Apostle said, " I fill up
those things that are wanting of the sufferings of Christ
in my flesh, forHis body, which is the Churcli."(9) There
wanted to this wound sorrow in the body of Christ our
(6) Jac. i. 2. (7) Psal. xxxiii. 21.
(8) Joan. xix. 34. (9) Coloss. i. 24.
ON THE LANCE, AND THE FIVE WOUNDS. 479
Lord, which, because it was dead, was devoid of feeling,
and thou most afflicted Virgin suppUedst the default,
suffering and feeling the pain which it was to feel, offer-
ing the same to the eternal Father for the mystical
body of thy son, which is His Church. And since
thou offeredst the same also for me, which am a mem-
ber of this body, obtain me grace, that I may feel
what thou feltest, and suffer somewhat of that much
which thou sufferest ; let this stroke pierce my heart,
and torment it with great grief, for that by my sins I
was the cause of this stroke which my Lord at this
present did receive.
2. But much more worthy of consideration are the
causes for which Christ our Lord contented not Himself,
that His shoulders were torn and opened with whips, His
head with thorns, His hands and feet with nails, but would
also that His side should be opened with a lance, and that
with a far greater aperture, which should penetrate even to
His heart, ordaining this in punishment of the sins which
the whole mystical body of mankind had committed in all
their members, and in all their powers, both inward and
outward, and most of all in the heart. Hence, as the
same Lord says, — "come forth. ..those things" that "de-
file a man," (10) Therefore, to purge our heart from this
poison. He would that His own should be opened, whence
*'life runneth out." (11)
Colloquy. — 0 my Saviour, by the aperture and
wound of Thy precious side, I humbly beseech Thee
to pardon the sins which have proceeded forth of my
heart ; and so shut the same, dear Lord, that there
never issue forth of it works which may defile my soul ;
and open it so, that from thence may only proceed
such works by which I may obtain life eternal.
Amen.
(10) Mat. XV. 18. (11) Prov. iv. 23.
480 MEDITATION LIII.
3. By this wound of His side, our good Jesus would also
manifest the infinite charity and love which He hears toivards
us, and how all He had done and suffered for us unto that
instant, He had done from, and with, pure love, as if He
had said that of the Canticles: — " Thou hast wounded my
heart, my sister, my spouse, thou hast wounded my heart.''
(12) Twice He says, " thou hast wounded," — once Avith
the wound of love, by my bounty and mercy alone, impart-
ed my gifts to thee, to the end that ik«4^ they might incline
thee to love me ; and secondly, thou hast wounded it with
the iron of the lance, since for thy sake it was wounded,
that by the second wound thou mightest acknowledge the
first, and thereby take notice how much I loved thee.
Colloquy. — 0 most loving Jesus, and my Redeemer,
my brother, and the spouse of chaste souls, what shall
I render Thee for the wounds Thou hast received for
the love of me ? Wound, dear Lord, my heart with
the wounds of love and sorrow, that I may love Thee,
for that Thou hast so greatly loved me, and may have,
compassion on Thee for the great pains Thou hast
suffered for me. Give me leave, 0 my Lord, to enter
at this opening of Thy side, that in this furnace of fire,
which burns in Thy heart, I may be wholly inflamed
in the love of Thee. Amen.
4. This sweet and tender-hearted lover would also that
His feet and hands should be opened with nails, and His
side with a spear, to the end that those holes and caves of
this living rock, should he a spiritual dwelling for all thei
faithful, to what estate and degree of virtue soever they
were come, so that sinners, and beginners, proficients, and
perfect, entering by meditation into these wounds, might
obtain their desired end. They are "rocks" of refuge "for
the urchins," (13) which are sinners, full of prickles with
(12) Cant. iv. 9. (13) Psal. ciii. 18.
ON THE LANCE, AND THE FIVE WOUNDS. 481
the thorns of their sins, and as a cave in which those may
hide themselves from the wrath of God, who have offended
Him. They are as rocks wherein the " weak people,"
figured by beginners, "maketh its bed," (14) into which
retiring, they defend them from those visible and invisible
enemies, who persecute them; who though of themselves
they be fearful and pusillanimous, yet, inclosing themselves
within these wounds, they become strong and invincible like
to hills.(15) They are also as a spiritual solitude, to which
those retire themselves who are tired and wearied with
the tumult of the world, and like doves, desire to fly and
build where they may take true rest. And, finally, they
are as nests, in which those dwell in peace and security
who heartily desire always to be united to Jesus Christ,
whom Himself calls and invites, saying: — "Arise, make
haste, my love, my dove, beautiful one, and come" and
dwell " in the clifts of the rock, in the hollow places of the
wall." (16)
Colloquy. — 0 beloved of my soul, since Thou
openest Thy wounds, that I may dwell there, and
dost withal invite me to it, I determine, with the help
of Thy grace, to make to myself three tabernacles and
habitations therein, not on the mount of Tliabor, but
on the mount of Calvary. (17)
5. Of these three tabernacles : —
i. One shall be in the wounds of Thy sacred feet, exer-
cising myself in meditating upon Thy steps, to know by
what way I must walk to attain eternal life, feeling withal
the pains which Thou endurest in them. — ii. The second
tabernacle shall be in the wounds of Thy hands, where I
will always consider Thy works, and the torments which
(14) Prov. XXX. 26.
(16) Cant. ii. 10—14. (17) S. Bon. in Stim. div. am. c. 1.
(15) S. Aug. ia manual, c. 22, 23; S. Ber. ser. 61, in Cant.
Vol. IV.-3I.
482 MEDITATION LIII.
Thou sustainedst in them to do rae good. — iii. But the
third and most ample shall be the wound of Thy side, con-
templating continually the insatiable charity with which
Thou lovedst me, and ofFeredst up Thyself, to do and suffer
all that was necessary for my salvation.
In these three tabernacles I will inhabit both day and
night, here I will sleep, study, traffic, and contemplate,
mingling whatsoever I shall do with the consideration of
Thy affectionate and sorrowful wounds; but because I
have not wings, with which I may fly to them, give to me,,
O my God, wings like a dove, which are pure cogitations
and affections with which, like a dove, I may meditate and
mourn for Thy pains, and for my own sins, mourning also
and sighing, to be always united with Thee, with the union
of perfect love.
Colloquy. — 0 most pure Virgin, who wast the first,
■who, like a dove, flew into the holes of these rocks,
beg of thy blessed son that He admit me also to enter
into them. 0 divine Noah, since in the side of the
ark of Thy body Thou openedst a gate, through
which those living things were to enter, which were to
escape the furious deluge, give me leave to enter by
this gate, to the end that the deluge of the sins of this
world do not drown me. 0 sovereign pastor, since
Thou art " the door" by which the sheep " enter in,"
and " find pastures"(18) of eternal life, make me, I
beseech Thee, to enter by the gate of Thy side, where-
by I may find the pastures of light and of love, in
which I may feed my soul. 0 most strong David,
who, with Thy five wounds, as with five pure stones,
didst overthrow the giant Goliah,(19) i. e. the Devil,
although one only was sufficient, overthrow, I beseech
Thee, with these stones, the pride of my heart, pardon
the sins of my five senses, and so bridle and restrain
(18) Joan. X. 9. (19) 1 Reg. xvii, 40.
ON THE LANCE, AND THE FIVE WOUNDS. 483
them, that they may always be employed in Thy holy
service. Amen.
6. These affections and purposes, with others like, which
St. Bonaventure insinuates, (20) are to be deduced from
the meditation of these wounds, beholding in them the
infinite perfections of Almighty God, and the immense
virtues of Christ our Lord, especially His ineifable charity,
since, as St. Bernard says : — " Patet arcanum cordis per
foramina corporis, quidni in viscera per vulnera pateant ?"
— " The secret of the heart appears through the holes of
the body, Avhy should not the bowels of His mercy appear
through His wounds ?" (21)
POINT III.
" And immediately there came out blood and water, and
Ee that saw it, hath given testimony : and his testimony is
true." (22)
1. The mystery of this " hlood and water^'''' which flowed
forth of the side of Christ our Lord, was one of the princi-
pal ends for Avhich He would have it opened with that lance.
The causes of this mystery were: —
i. First, to declare to us the immense bounty of His
charity in giving us all His bloody without retaining so
much as a drop; for that little modicum which remained
in His heart, to which the thorns and nails could not
approach, He would have drawn forth with the prick and
wound of the lance.
Colloquy. — 0 Saviom% what shall I give to Thee,
for this so prodigal a liberality, if yet I may be called
prodigal, which was shed forth with such mature deli-
beration and providence ! Take, O Lord, my heart,
and all whatsoever is therein, take all the blood, and
(20) Stim. div. am. c. 1. (21) Ser. 61, in Cant.
• (22) Joan. xix. 34.
484 MEDITATION LIII.
all my vital spirits, that all may employ themselves in
loving Thee, and that my blood may burn with desire
of serving Thee. Amen.
ii. To declare to us the efficacy of His Passion, and of His
death, to wash our sins, and to purify us in virtue of His
blood, and with the water of His grace, as also to quench
therewith our flames of covetousness, and to satisfy the
thirst of our desire.
Colloqmj. — 0 most sweet Saviour, now do I confess
that Thou art the " fountain open to the house of
David,"(23) forth of whose open side water and blood
continually flows to wash the bloody spots of our
offences ; Thou art the living rock and the fiery flint,
which, being struck on the side with the stroke of the
lance, gushedst forth most abundant waters(24) to
refresh those who in the desert of this world die
for thirst. 0 fountains of our Saviour, (25) opened in
to His feet, hands, and side, with great joy do I hasten
your channels for the water of health, which may wash
me, cleanse me, heal me, and finally save me. O my
sweet Saviour, since Thou hast these open fountains,
send forth through them water and blood, which may
run down even to the inward of my heart, making the
same the vessel in which to reserve it, that with so
precious a liquor it may remain pure and holy, sound
and safe. Amen.
iii. Hence proceeded the third cause, to signify that/rom
the side of Jesus Christ dead on the cross Avith so great
love, should floio the sacraments of the new law, with virtue
to wash and sanctify souls, especially the sacrament of
Baptism, and that of Penance, which is the drink of tears,
shadowed by the water of His side, and the venerable
Sacrament of the Altar, figured by the water and blood,
in memory of which water is mingled with wine in the
(23) Zach. xiii. 1. (24) Num. xx. 11. (23) Is. xii. 3.
ON THE LANCE, AND THE FIVE WOUNDS^ 485
holy chalice. (26) Wherefore when I approach to receive
these sacraments, but above all this most divine Sacrament
I am to imagine that I approach to the very side of Christ,
to drink the water and blood which gushes thence, and to
participate of the graces and gifts which flow from those
fountains of our Saviour.
Colloquy. — 0 most loving Saviour, who hast by
Thy pain merited those waters which I draw with great
joy forth of Thy fountains ; shut not from me, I beseech
Thee, their channels, as my great ingratitude has
deserved, for, from henceforth I purpose, assisted by
Thy grace, to run to them, not slowly, but very joyfully,
not with lukewarmness, but with great fervour, not
seldom or lazily, but very frequently, endeavouring to
draw from thence not water, but waters, filling my soul
with the abundance of many graces and virtues, to Thy
honour and glory. Amen.
iv. From all these causes is deduced one other cause, for
which our Saviour would that His side should be opened,
to signify, that as of the rib of Adam, being asleep, Eve was
formed ; (27) even so from His side, sleeping the sleep of
death on the cross. He would produce the Church as another
Eve, Mother of the truly living, " a glorious church, not
having spot or wrinkle, or any such thing," (28) for being
washed with the water and blood of the same side, she was
to obtain this excellent beauty.
Colloquy. — I give Thee thanks, 0 celestial Adam,
for the love which Thou bearest to Thy Church,
exposing Thyself for her to so many troubles. But
what marvel is it that Thou lovest her so much, whom
Thyself hast drawn forth of Thine own side, and
from the entrails of Thy heart ? Preserve her, dear
(26) S. Tho. 3, p. q. Ixxiv. art. 6.
(27) Gen. iii. 21. (28) Ephes. v. 27.
486 MEDITATION LIII.
Lord, I beseech Thee, in peace and sanctity; cleanse
her entirely from spot and wrinkle, that she may come
with many children, to be truly glorious amongst the
angels, beholding Thy divine essence, with the Father,
and with the Holy Ghost, world without end. Amen.
2. Ponder, finally, that, as the Evangelist notes, these
things were done in accomplishment of the Scripture, which
says: — " Videbunt in quern transfixerunV — *' They shall look
upon me, whom they pierced,''^ (29) to signify that we sin-
ners, who with sins wound and pierce Christ, ought to
behold and contemplate Him with a lively faith, to the end
that by His stripes we may be healed, and by His wounds
we may be delivered from our own, and by His lance our
heart may be pierced, whence may flow a fountain of tears,
making great lamentation for His death, and for the cause
we gave to it. But if we neglect the same in this life, He
does withal admonish us, the time will come in which we
shall behold Him, not on the cross with these deformed
wounds, but as j udge on a throne of glory, with wounds of
splendour, whence shall issue forth beams of anger and of
vengeance against His persecutors, who lament bitterly
without remedy for the injuries they have done to Him.
Colloquy. — 0 my soul, behold diligently the differ-
ence that there is between the one sight and the other,
and between the one lamentation and the other ; and
since now thou mayest behold with devotion the wounds
of Christ crucified, and mayest lament them to thy
profit, do not neglect the time, in which Thou shalt
behold them with trembling, and lament them in tor-
ments. Amen.
(29) Zach. xii. 10.
ON THE TAKING DOWN FROM THE CROSS. 487
MEDITATION LIV.
ON THE TAKING DOWN FROM THE CROSS.
POINT I.
" And when it was evening, there came a certain rich
man of Arimathea, named Joseph, who also himself was
disciple of Jesus," although " in secrecy for fear of the
Jews.'' He went in boldly to Pilate, and begged the body of
Jesus. And Pilate understandins; that He was now dead
*' commanded that the body should be delivered.'''' (1)
1. Upon this passage consider, first, the providence and
care which God our Lord has of those that are His, whether
they be living or departed. The body of Christ our Lord
hung nailed on the cross, to the great dishonour of His
friends and acquaintance; and some devout women stood
afar off from the cross, for fear of the Jews. His most
holy mother, and His disciple St. John, with Mary Mag-
dalen, stood near to the cross, but very mournful and
afflicted for His death, and full of anxiety, because they
knew not by what means to take Him down from the
cross, with that decency which so precious a body of right
deserved, fearing, moreover, if the soldiers took Him down,
that they would do the same with great ignominy and
irreverence. But in the midst of this anxiety, the divine
providence was not wanting to provide for the honour of
the son deceased, and of the mother so much afflicted, pro-
viding that it should be taken down with great reverence
and devotion. For it is the property of our celestial
Father to comfort the afflicted, and to honour the humbled,
and so He decreed, that as the dishonour of His Son had
(I) Mat. xxvii. 57; Marc. xv. 43; Luc. xxiii. 50; Joan. xix. 38; S.
Tho. 3, p. q. li. art. 1 et 2.
488 MEDITATION LIV.
endured even to the death of the cross, so His honours
should begin from the same cross, to the end that we
should animate ourselves to suffer humiliations, since God
so speedily hastens with exaltations.
2. Our Lord inspired a certain man, whose name was
Joseph, to undertake this pious office, whose qualities w^ere,
to he rich and noble, for so it was convenient for him to be
able to exercise this office; but he was withal "a good and
a just man," (2) and who expected .the Kingdom of God;
for our Lord would not make use of a man evil, vicious,
and of little charity. Nor made He any account of his
nobility and riches, had not these qualities been accom-
panied with goodness and justice. This man, although he
was a secret disciple of Christ our Lord, and somewhat
timorous " for fear of the Jews," yet at that present mani-
fested himself with great boldness, and took courage to go
to Pilate, and to beg the body of his master ; in which fact
the virtue of the Passion of Christ shines exceedingly, and
the efficacy of divine inspiration, who chasing away from
the soul all timidity and pusillanimity, causes it to set
upon the difficulties which before it feared, and to recover
courage to undergo those things which before it abhorred.
Colloquy. — 0 most sweet Jesus, touch my heart, I
beseech Thee, with the force of Thy divine inspiration,
that, setting aside all human fear, I may undertake,
with an invincible courage, whatsoever concerns Thy
holy service. Amen.
3. Consider the humility and obedience which Christ
our Lord would show to us after His death, and that He
would undergo the laivs of malefactors which were crucified ;
for it was not lawful to take down any such from the cross
without the permission of the judge, and this permission
(2) Luc. xxiii. 50.
ON THE TAKING DOWN FEOM THE CROSS. 489
Christ would that it should be begged in His behalf, that
as He ascended the cross by obedience of His celestial
Father, even so being dead, He would descend from the
same by obedience to the law which ordained it, and of the
president, who being requested, granted it; that I may
learn by this, not to descend from the cross on which God
has put me, without permission of the same God.
POINT II.
License being obtained of Pontius Pilate, Joseph buying
fine linen, and taking Him down, wrapped Him up in the
fine linen. "Nicodemus also came... bringing a mixture of
myrrh and aloes about an hundred (3) pounds weight,"
wherewith to anoint the body of Jesus.
1. Here consider the care which the divine providence
Tiad, to adjoin to Joseph of Arimathea a companion, who
should help him in this pious work, and such a one as was
equal to himself, being most noble and just, and a disciple
of Jesus, although in secret.; (4) for our Lord knows how
much it imports for two that are virtuous to unite them-
selves in the works of charity, the one animating and
urging on the other with his good example. Joseph cast
off all fear by the company of Nicodemus, and he likewise
by the company of his fellow Joseph, and both of them
with great fortitude of mind set upon this work ; for, as
the Wise man says : — "Brother that is helped by his brother,
is like a strong city." (5) And, as Christ our Lord, whilst
He lived, sent His disciples two by two, so now being
dead, He chose two other disciples to take His body down
from the cross, willing that all His works should be done
with charity.
2. But as either of those two brought something with
(3) Marc. xv. 46; Joan., xix. 39
(4) Joan. iii. 1. (5) Prov. xviii. 19.
490 MEDITATION LIV.
tliem to bury Christ, Joseph a winding sheet, in which to
wrap the body, buying the same new out of the shop, for
that he judged it not expedient to take a sheet that had
served others ; and Nicodemus a precious ointment, and in
grdat quantity, wherewith to anoint Him; even so he
who offers his heart to the service of Christ, always with
the will annexes the works, which he is able to do according
to his power, endeavouring that they be works clean, pure,
precious, and many, and mingled with mortification and
devotion, so that they be neither few because they be
precious, nor of small price because they be many, but
that we may conjoin all together in the best manner that
• we are able.
POINT III.
1. These two men, with great reverence and devotion,
mingled with great compassion and tears, took the body of
Christ down from the cross. They unnailed the sacred feet
and hands, kissing them with great tenderness ; they took
off the crown of thorns from His head, adoring it with sin-
gular reverence ; and Avhen they had drawn forth the nails,
they embraced the sacred body, to sustain with their shoul-
ders that which before the nails had sustained, whose
divine person sustained, with His only word, both heaven
and earth, with all whatsoever is therein.
Colloquy. — 0 Son of the living God, united with a
dead body, and reduced to that necessity that Thou
standest in need to be sustained by Thine own crea-
tures ; I give Thee thanks for this humility, which
here Thou showest full of great charity. 0 love strong
as death! O zeal hard as hell! How hast thou
vanquished Him that was invincible, subj ecting Him to
death, and causing Him to enclose Himself within a
sepulchre ? Vanquish me also, that I may die with
my Redeemer, since to die with Him is gain to me,
and to be overcome by thee is to get the victory.
ON THE TAKING DOWN FROM THE CROSS. 491
2. The body being taken down from tlie cross, the Bless-
ed Virgin received the same upon her breasts, embracing the
same between her arms, but much more with those of her
soul, which was quite and wholly pierced with sorrow, ful-
filling to the very letter that which is said in the Canti-
cles : — " A bundle of myrrh is my beloved to me, he shall
abide between my breasts." (6) O sovereign Virgin, how
unlike are these embraces from those which thou gavest
Him in the stable of Bethlehem, and when thou walkedst
Avith Him into Egypt. Then was He to thee a little bun-
dle of myrrh, and like to a jewel set between thy sacred
breasts, but now He is a great bundle of bitter myrrh, and
which fills thee full of bitterness, so that thou mayest
rightly repeat the lamentation of Jeremiah, saying: — "He
hath filled me with bitterness, and hath inebriated me with
wormwood," (7) exceedingly bitter; for she was truly filled
with bitterness, Avhen she sorrowfully beheld the body of
her son, tormented in each of His members, from which
she a:athered the myrrh, of which she composed this bitter
bundle. She beheld the bones disjointed, kissing the holes
of the hands, and stretched forth the fingers that were
shrunk and contracted together; then did she behold the
wounds of His side and of His feet, her spirit remaining
wounded with the sight of so many wounds, and inebriated
with so many bitternesses.
3. 3Iar}/ Magdalen likewise approached, embracing those
feet, at which she had received the pardon of her sins,
which, when she saw so cruelly wounded and disfigured,
her heart remained wounded, and her eyes were turned
into fountains of tears, with which she began to water
them, wishing, if she might, to wipe them with her hair as
she w^as wont to do. The beloved disciple addressed him-
(6) Cant. i. 12. (7) Thren. iii. 15.
492 MEDITATION LV.
self directly to that breast, on which he had leaned his
head the night before, which seeing opened on the one side
with the lance, he kissed that sacred wound, bathing it
with the tears of his eyes, desiring also to enter in to sleep
another slumber of contemplation, much more profound
than was the former.
Colloquy. — 0 thrice blessed soul, to whom it was
granted to touch and embrace this sacred body;
grant me license, O my Saviour, that I may also in
spirit embrace the same, transforming me wholly into
Thy love, henceforth Thou shalt be to me " a bundle
of myrrh," which shall always abide between my
breasts, beholding the same with my eyes, and loving
the same with all the affections of my heart.
MEDITATION LY.
ON THE FUNERAL AND BUIIIAL OF CHE I ST.
POINT I.
1. The holy Virgin having had the body of her blessed
son awhile in her lap, gave it to Joseph and Nicodemus, that
they might perform towards it their office of piety, retain-
ing to herself the crown of thorns and the nails, as brooches
and jewels very precious.
2. These men, therefore, took to them that most holy
body, and anointed it, spending on it all the hundred pounds
of myrrh and aloes, so that the whole body was replete and
embalmed with it; to signify that most sacred body, from
His first conception even to the end of His life, lived
always filled and replete with the myrrh of labours and
mortifications, that the whole mystical body of His Church,
and every member thereof being anointed with the like
myrrh, may preserve itself from the corruption of sin ; and
ON THE FUNERAL AND BURIAL OF CHRIST. 493
since the number of a hundred signifies perfection, by these
*' hundred pounds" are signified to us that our mortifica-
tion ought to be most perfect, and most complete in all
kind of virtue, as Christ was, according to that which the
spouse says in the Canticles: — " My hands dropped myrrh,
and my fingers were full of the choicest myrrh." (1)
Colloquy. — 0 my soul, call to mind seriously this
myrrh of thy beloved, and anoint with it thine own
body, " bearing" always therein, as the Apostle did,
" the mortification of Jesus," that the life also of Jesus
may be made manifest in our bodies."(2) Amen.
3. This unction being finished, they wrapped the sacred
body in a clean wmding-sheet^ and the sacred head in a
*' napkin," "and bound it in linen cloths, with the spices,
as the manner of the Jews is to bury."
Colloquy. — 0 sacred Virgin, what sorrow did thy
heart feel when thou sawest wrapped up the face of
thy son, on which thou desiredst more to look, than
did the angels of heaven ? 0 face more pure than the
suuj who has covered thee with the cloud of this mor-
tality ? 0 celestial Adam, who has clothed Thee with
the skins of dead beasts ? Thy charity has done this,
to deliver from death the earthly Adam, and to take
away by this means the clouds of my sins, which hin-
der me to behold Thy divine countenance.
4. We may also ponder the love and affection which
Christ our Lord had to poverty, who would that the myrrhy
the winding -sheet, and the napkin, should he giveyi Him as an
alms; as also that the sepulchre should be another man's,
and only be lent to Ilim ; teaching us by this example to
love that virtue which He Himself so greatly loved, and
actually to exercise the same in our life, and in our death,
according as Himself has done before us.
(1) Cant. V. 5 (2) 2 Cor. iv. 10.
494 . MEDITATION LV.
POINT II.
1. The body being wrapped and bound up, it is piously
to be believed that it was laid upon a hier, as the custom
was to carry the dead, and all that company of devout
women followed weeping, with the mother of the deceased,
who wept, like the widow of Nairn, for the death of her
only son, who died in the flower of His age.
Colloquy. — 0 merciful God, why comest Thou not
to meet this discomforted widow, saying to her, — ■
"JN'oli flere"— *' Weep not.''(3) Why dost Thou not
touch the coffin in which this blessed young man, her
only son and Thine, Hes enclosed, and say to Him : —
" Adolescens tibi dico surge," — " Young man, I say
to thee. Arise," restoring " Him to His mother," who
without Him remains so solitary and desolate ? But I
see. Lord, that the time is not yet come, for first
Jonas is to enter into the belly of the whale, and the
Son of Man to be "three days and three nights"
" in the heart of the earth,"(4) to come from thence
afterwards alive.
2. It is hkewise piously to be believed, that the choirs of
angels divided themselves into two parts, of which the one
accompanied the soul of Christ our Lord, as we shall here-
after see, — the other came to accompany this divine body,
united likewise with the divinity, to honour it as it beseem-
ed, fulfilling that which was written: — " And His sepulchre
shall be glorious," (5) for many things which concurred to
honour the same, of which one was, this company of glori-
ous angels, of whom we may say that which Isaias said: —
" The angels of peace shall weep bitterly ;" (6) not that
they really wept, but that if they had been capable of
tears, their charity would have constrained them to weep,
where they saw there was so just a cause to weep.
(3) Luc. vii, 13. (4) Jonas, ii. 1; Mat. xii. 40.
(5) Is. xi. 10. (6) Ibid, xxxiii. 7.
ON THE FUNERAL AND BURIAL OF CHRIST. 495
Colloquy. — 0 angels of peace, obtain for me that I
may bitterly weep for the death of my Lord, and with
the tears of my heart, accompany those that weep,
since I have been the cause that He has been so cruelly
handled, as might move all even to weep.
POINT III.
And there was in the place were He was crucified a
garden, and in the garden " a new monument" belonging to
Joseph, "which he had hewed out of a rock," "in which
no man yet had been laid." " And he rolled a great stone
to the door of the monument, and went his way." (7)
1, Consider the properties of this sepulchre, which Christ
our Lord chose for Himself taken of Joseph, who had
hewed it.
i. The first property was, that it was in "a garden,''''
because as the first Adam sinned in a garden, and there
incurred the pain of death, — so the second Adam would
deplore this sin in another garden, and in another sepul-
chre, to deliver him from sin and death.
ii. The second property is, that it was " new ;" for our
Lord being the new Adam, and a new Man, was not to
choose for His body any other than a new sepulchre; as
when He entered into the world He chose for His body the
Avomb of the Virgin, which was as a sepulchre, but yet
new, in which never any before had been laid, for that she
was always a virgin, "a garden enclosed," (8) and the
lodging of Christ alone, in whom her spouse Joseph had no
part, as this other Joseph had no part in this sepulchre
which he had hewed for himself.
iii. The third property was, that it Avas " hewed out of a
roch,''^ or mountain, hewn with the force and violence of
iron tools; — to signify, that Christ the living rock, hewed
with the tools of many distresses, was to be entombed
(7) Mat. xxvii. 60; Joan. xix. 41. (8) Cant. iv. 12.
496 MEDITATION LV.
there, of wliom the eternal Father said: — " Behold, I will
grave the graving thereof," and will dig many ditches
therein, " I will take away the iniquity of that land in one
day;" (9) for by virtue of the wounds which this divine
stone received, the sins are pardoned with which the whole
earth was infected.
Colloquy. — 0 lively rock, make me strong like a
rock, hew me with the chisel and strokes of trials, that
I may become a sepulchre, in which Thou mayest
remain for ever. Amen.
2. In this sepulchre they laid the most holy body of our
Lord Jesus, He humbling Himself who sits above the
heavens, to be placed amongst the dead under the earth. —
*' They have laid me in the lower pit," says the prophet
David, " in the dark places, and in the shadow of death."
(10) This our Lord ordained that He might deliver us, by
this His humiliation, from the lower lake of hell, from the
darkness of ignorances, and from the shadow of death,
which is sin, — for He buried with Himself all the vices of
the world, that in virtue of His death they might remain
for ever dead and buried.
Colloquy. — 0 glorious sepulchre of Almighty God,
who enclosest within Thee Him who is the splendour
of the eternal Father, the glory of the angels, the
honour of the world, the health and life of mortal men ;
deliver me, O sacred sepulchre, from the obscure lake
of hell, and from the mortal sleep of sin ; admit me to
enter into thee, that I may die, and be " buried toge-
ther with Him"(ll) who died, and was buried for me.
Amen.
3. Consider, lastly, how in this mystery is proposed to
us that due preparation we are to make to receive the Blessed
(9) Zacb. iii. 9, Juxta Septuag. "Egofodiam foveas in eo,"
(10) Psal. Ixxxvii. 7. (11) Rom. vi. 4.
ON THE FUNERAL AND BURIAL OF CHRIST. 497
Sacrament ; for, as the consecration of tlie body and blood
of Christ our Lord, in different species of bread and wine,
signifies His death, as hath been said, in which the blood
was separated from the body, — even so the sacred commu-
nion represents His burial. For this blessed body, with the
five wounds, full of the merits which proceed from the
myrrh of the same Passion, wrapped as in a napkin, under
the veil of the species of bread, enters into our breast, as
into a sepulchre, which, therefore, ought to be as *' a gar-
den," full of the odoriferous flowers of virtue, and " new"
by the renovation of our life, casting forth all the filth of
our old life, and to become so clean as if no dead thing
had ever been laid there. It ought also to be "hewed out
of a rock," for the great fortitude and constancy which it
ought to have, in suffering the mortifications and tribula-
tions of this life ; it ought also to be near to the mount of
Calvary, because it ought to be always exercised in think-
ing upon the afflictions of Christ crucified, and to imitate
His excellent virtues.
4. By this preparation it will become a glorious sepul-
chre of Jesus Christ, who will delight to enter into it, and
enrich it with the gifts of His grace; but, after I have com-
municated, I am to roll "a great stone'' against the door of
the ^'sepulchre,^^ securely and strongly to keej) the treasure
hidden there, shutting the door of my heart and of my senses
to all that may steal from me so precious a treasure, burying
myself within myself, with the same Lord which I have
within me, to discourse with Him, and to give Him thanks
for the graces and favours which He has done me; for, as
St. Gregory says, (12) contemplation is as the sepulchre
of the spirit, in which it is enclosed and "hid with Christ
in God." (13)
(12) Lib. Mor. c. v. (13) Col. iii. 3.
Vol. IV.-32.
498 MEDITATION LVI.
Colloquy. — 0 my soul, endeavour, with Joseph of
Arimathca, to anoint thy Lord with the myrrh of most
perfect mortifications, and to wrap Him in a " new and
clean napkin" with great purity of life. Give to Him
thine own sepulchre, which is thy heart, hewed with
great firmness, and so shalt thou become another
Joseph, that is to say, " he that increaseth," since, at
every time thou dost communicate, thou shalt increase
in virtues, until thou shalt come to dwell in that celes-
tial city, signified by Arimathea, which is interpreted
high, and is placed on high, clearly seeing the God of
gods, in His high tower of holy Sion, world without
Qnd. Amen. (14)
MEDITATION LYI.
OK IBS SOLI];UJ0E OF OUK LADY THE VIRGIN, AND ON THAT WHICH WAS DONE
AFTEE THE BURIAL OF HER SON.
POINT I.
1. The ofiice of the burial being finished, the Virgin our
Lady, full of new sorrow to see herself left all alone, and to
be deprived, not only of her living son, but also of His
dead body, determined to return to her place of rest, accom-
panied Avith those noble men, with Mary Magdalen, and
with other devout women. Now, when they came to the
mount of Calvary, the Virgin beholding the cross of her son^
adored it, she being the very first of all that gave us exam-
ple of this adoration. O what tender and devout words
then spake she, cheering herself with the cross of Christ !
She bowed herself upon her knees, and lifting up her hands
on high, began to say: — "Hail, precious cross, upon whose
arms died He whom I bore a little infant between mine;
more happy was thy lot herein than mine, since between
(14) Jansen. c. 244, cone.
ON THE SOLITUDE OF THE B. VIRGIN. 499
my arms He began the redemption of the world, but be-
tween thine He concluded and perfected it. Blessed art
thou amongst all creatures, for that on thee is changed the
malediction of guilt into the benediction of grace, for He
died on thee that He might give life to the world. Hail,
O noble tree of life, by whose fruits all men may obtain
eternal life. I adore thee as His image, who is the image
of the invisible God, and who extended His arms and feet
hanging on thee, that He might renew the image which
Adam had blotted out by his sin." With these or the like
words the Blessed Virgin adored the holy cross, and those
others which went with her did the same, in imitation of
her.
2. Secondly, consider how in the way this Lady walked
icitk great care and wariness, for fear of treading under her
feet the blood of her son, which she knew to be the blood
of Almighty God, united with His divinity, and she
lamented grievously for those that trampled on the same,
and deplored their sins, who, as the apostle St. Paul
says: — "Hath trodden under foot the Son of God, and
hath esteemed the blood of the '' estament unclean." (1)
3. When she came to her lodging, the Blessed Virgin
with great humility rendered thanks to those two devout and
noble gentlemen, Joseph and Nicodemus, for that work of
charity which they had performed towards her son, and so
courteously took her leave of them; and peradventure she
said to them, that which David said to the inhabitants of
Galaad, when they buried Saul slain by the Philistines: —
" Blessed be you to the Lord who have shown this mercy
to your master Saul, and have buried him. And now the
Lord surely will render you mercy and truth, and I also
will requite you for this good turn, because you have done
this thing." (2)
(I) Heb. X. 29. (2). 2 Reg. ii. 5.
500 MEDITATION LVI.
POINT II.
1. The sacred Virgin being entered into her habitation,
and recollecting herself in some secret closet, began to de-
plore her solitude and desolation^ for she had her soul
divided into many places, where the treasure of her heart
Avas ; — one part was in the sepulchre with the body of her
son, meditating and ruminating the sorrows which He had
suffered in His Passion; — another part was in limbo, with
the soul of the same son, contemplating what He did with
the fathers with whom He then conversed. — But much
more at this present was her heart possessed with sorrows
recalling them to memory, and deploring their causes*
beseeching the eternal Father to apply the fruit of them to
many, to the glory of Him that had endured them.
2. Another part of the night she spent in discoursing with
those that kept her company^ of the labours of Jesus Christ, —
especially the Evangelist St. John, recounted to her the
things which his master had done in the supping chamber;
— as, how He had eaten with them the Paschal lamb,
washed their feet, and instituted the most Blessed Sacra-
ment of His body and blood, made to them a most divine
sermon, and foretelling to them what was to come; — how
He Avent to the garden of Gethsemani, and the sorrowful
Avords which He spoke to them; — also how He withdrew
Himself three times from them to offer His prayer. —
Finally, how Judas came with a band of soldiers to appre-
hend Him, — the miracles which there He did, and how all
His disciples fled and forsook Him. All these things the
Virgin hearkened to with great devotion and spirit, and
preserved them, revolving them inwardly in her heart;
but Avhen she turned herself to contemplate the pains Avhich
herself had seen, she Avas Avholly melted into tears, and
spent the residue of the night in meditation of them. O
ON THE SOLITUDE OF THE B. VIRGIN. 501
sovereign Virgin, I heartily wish to weep with thee, as the
prophet Jeremiah, and to say: — "How doth the city sit
solitary that was full of people ? How is the mistress of
the Gentiles become as a widow? Weeping she hath wept
in the night, and her tears are on her cheeks; there is
none to comfort her among all them that were dear to her ;
all her friends have despised her, and are become her ene-
mies." (3)
Colloquy. — Comfort thyself, 0 sovereign princess,
let thy sighs and mournings cease, lest the stream of
thy tears be stopped, because the grain of wheat, which
thou hast liid and sowed in the sepulchre, within three
days will rise up alive with most glorious fruit, to ren-
der thee a hundredfold of consolation, for this thy
sorrow and desolation.
3. In the same time in which this good pastor had laid
down His life for His sheep, although He descended as Ioav
as limbo, to give comfort and liberty to those that were
detained in that fold, yet was He not at all forgetful of those
wJiich were dispersed upon the earth, " as sheep without a
shepherd;" for, by the virtue of His omnipotence He in-
spired them even from limbo, that they should repair to the
place where His mother was, that she might comfort and
strengthen them in His absence. The first that came was
St. Peter, weeping and lamenting for the triple denial of
his master, and falling down before the Virgin, and before
John his fellow disciple, he began afresh to renew his bitter
tears, as well for those his denials, as for the torments of
his master, and for the discomfort of the mother, and of
those others which there lamented. But the Blessed Vir-
gin gently comforted him, as one that knew full well the
disposition of God, which is to comfort those that weep.
By and by entered in the other apostles, whom the Virgin
(3) Thren. i. 1.
502 MEDITATION LVI.
received with exceeding charity, as the hen gathers her
chickens under her wings, when they fly to her for fear ot
the kite. She exhorted them that they should keep their
faith and hope of the Eesurrection of her son ; for, as that
was fulfilled which He foretold of His death and Passion, so
should that likewise be fulfilled which He had foretold of
His Resurrection.
Colloquy. — 0 sacred Virgin, how well dost thou
begin to perform that office of a Mother, with which
thy son charged thee upon the cross ; gather me also
under thy wings, that the infernal fiends may not pre-
sume to hurt me. Amen.
4. Consider the feeling which the Blessed Virgin and
the apostles had, when they observed that their number
Avas diminished by the fall of Judas, and the infelicity of
this miserable wretch, who if he had returned penitently
to our Blessed Lady, as St. Peter did, out of doubt she
would have received him, and have comforted him ; but
his offence had now brought him to that point where there
was no peace, nor could be ever capable of consolation.
POINT III.
And the same day "Mary Magdalen, and Mary the
mother of James and Salome," who had been to see the
sepulchre, and the manner how the body of Jesus was
entombed, " brought sweet spices, with which they might
anoint Him," (4) the Sabbath day being past.
1. In this passage I will consider, first, the devotion and
vigilance of these holy women, both in their attentive con-
templation of that which passed at the sepulchre of Christ
our Lord, and in observing the place and the manner they
left Him, against the time when they should return again ;
as also in preparing speedily aromatic spices wherewith to
J.X4) Mat. xxvii. 62; Marc. xvi. 1.
ON THE GUARD SET AT THE SEPULCHRE. 503
anoint Him; for notwithstanding that there had been
already employed a hundred pounds of myrih in anointing
Him, yet all that seemed little now to them, by reason of
the desire which they had to honour and serve their
beloved master, of whom they had received so much good.
2. And although this work of these pious women was
mingled with some imperfection of faith, yet may I learn
from thence two things, to be done by me during my whole
life, especially after the holy communion. — i. The first is,
quietly to contemplate for some time, not from curiosity,
but charity, the manner in which Christ is crucified, dies,
and is buried for me, and in which He enters into the
sepulchre of living souls, who receive Him in the Sacra-
ment, and what He afterwards works in them. — ii. The
second is, not to content myself with meditation and con-
templation only, but afterwards to proceed to gather the
aromatic spices, — that is to say, — exercise the odoriferous
virtues, to the glory of God, profit of my neighbours, and
the edification of Christ's Church, which is His mystical
body, and is anointed and sweetly embalmed with these
works.
MEDITATION LVII.
ON THE GUARD SET AT THE SEPULCHRE OF CHRIST, AND ON THE INCORRUPTION
OF HIS BODY.
POINT I.
" And the next day, which followed the day of prepara-
tion, the chief priests and the Pharisees came together to
Pilate, saying : — " Sir, we have remembered that that
seducer said whilst He was yet alive, After three days I
will rise again. Command, therefore, the sepulchre to be
guarded until the third day, lest perhaps His disciples come
504: . MEDITATION LVII.
and steal Him away, and say to the people, He is risen
from tlie dead, and the last error shall he worse than the
first:\l)
By this act is discovered the fury of the enemies of Christy
and how rightly David said, " The pride of them that hate
Thee ascends continually." (2) For, notwithstanding that
Sabbath day was so solemn, yet they went to Pilate early
in the morning to accomplish their accursed persecution.
1. And first, these proud associates disdained to call
Christ our Lord by His proper name, but like blasphemers,
called Him hy a name helongiyig to the Devil, viz., " seducer,^''
whereas in very truth He was the deliverer from all the
seduction of the world, and the teacher, who detected all
deceits, so that I may take comfort when I am loaded with
ignominious names.
2. Secondly, these haters of Christ became fearfid and
fall of suspicion, fearing where there was no cause to fear,
suspecting that the disciples would steal away the body of
their master, and then give out that He was risen from
the dead, and that the people would credit this repoit; all
which was without any grounds except that their own ha-
tred blinded them and their own envy disturbed their judg-
ment. So that those Avho called Christ a " seducer," did not
perceive how they themselves were seduced; for the true
seducer, who is the Devil, and the spirit of pride had indeed
seduced them.
3. Moreover, those who counted it their happiness, to
have deprived our Lord of His life, did not remain satisfied
with this, hut troubled and unquiet like a raging sea, endea-
voured to obscure the glory of His Resurrection. This
however, did not at all profit them, for the divine Providence
turned their own inventions against themselves, and took
(1) Mat. xxvii. 62. (2> Psal. Ixxiii, 23.
ON THE GUARD SET AT THE SEPULCHRE. 505
occasion from tliem to make the Restirrectioa of Christ
more published and believed.
Colloquy. — 0 most sweet Jesus, who wast perse-
cuted by Thine enemies, both in Thy life, and after
Thy death, suffer me not to fall into such bUndness, as
to account seduction, that which is the detection of
deceit, or to take the counsels of the just which follow
Thine for frauds and impostures. If I am to be de-
ceived, 0 my God, let it be by Thyself, who, with a
holy deceit, art wont to deceive the liesh, and draw it
on with delight to obey the spirit. (3)
POINT II.
" Pilate said to them: — You have a guard, go, guard it
as you know. And they departing, made the sepulchre sure,
sealing the stone, and setting guards. ''(4)
1. In this tne Pharisees showed the anxiety of their
execrable suspicion, for they would not trust their own sol-
diers, suspecting that the disciples of Christ might bribe
them, and obtain leave to carry away the body secretly ;
and therefore they sealed the stone of the sepulchre with
their own seal. But much better did the eternal Father
seal it with the seal of His omnipotence, placing millions
of angels to keep the body of His Son.
Colloquy. — 0 my Saviour, who, through the envy
of Thine enemies, resemblest Daniel in the lions' den,
the stone of which was sealed with the seal of king
Darius,(5) Thou art secure in the den of Thy sepul-
chre, since neither lions, that is, the worms, dare ap-
proach to touch Thy body, nor enemies from without
do it hurt ; deliver me, O Lord, from those domestic
enemies, my passions, lest they tear me with their
teeth ; and from my foreign enemies, the devils and
(3) Ose. ii. 14; Vide Ribera.
(4) Mat. xxYii. 65. (5) Dan. vi. 17.
506 MEDITATION LVII.
their agents, lest they annoy me with their tempta-
tions and false charges. Amen.
2. From this example of dihgence in the children of this
world, I will learn to be no less diligent in keeping my
soul, after it has been made the habitation and sepulchre
of Christ our Lord in the Holy Oommimion, taking care to
seal it up, and to guard it, lest any steal Christ and the
spirit of devotion away from me ; but what seal can I put
upon it more secure, or what guard more powerful, than
Christ Himself?
Colloquy. — 0 my beloved, who saidst, " Put me as
a seal upon thy heart, as a seal upon thy arm, for love
is strong as death, jealousy is hard as hell ;"(6) seal,
I beseech Thee, my heart, my senses, and my powers,
with the seal of Thy charity, and of the imitation of
Thy glorious virtues, that sealed with this seal, I may
enjoy Thee for ever and ever. Amen.
POINT III.
1. The body of Christ our Lord remained in the sepul-
chre three days and three nights^ counting a part for the
whole, that is, strictly speaking, two nights and one entire
day ;(7) to signify, that by the death and burial of Christ,
we are delivered from two deaths, that is, the death of both
soul and body, by guilt and eternal punishment, repre-
sented by the two nights; and are restored to one life,
expressed by the one day, the life of grace and charity.
2. All this time the body of Christ our Saviour Avas
jweserved entire and free from corruption, no part of it being
resolved into dust, or anything else, as had been foretold
by the prophet David, when he said: — "Because Thou
wilt not leave my soul in hell, nor wilt give Thy Holy
One to see corruption." (8) For, although Christ willingly
(6) Cant. viii. 6. (7) S. Tho. 3, p. q. li. art. 3.
(8)Psal. XV. 10; Act. ii. 31.
ON THE GUARD SET AT THE SEPULCHRE. 507
subjected Himself to the miseries of man, and to the pen-
alty of death Avhich He had incurred for His sin, yet He
would not subject Himself to the penalty of corruption,
and of being turned to dust, not willing to leaA^e for any
time, however short, either of the two parts of that nature,
which He had united to Himself in unity of Person. For,
if the body had been dissolved, this union also would have
been dissolved, which His goodness and charity would not
suffer, for He would never leave that which He had once
assumed.
Colloquy. — 0 most loving Redeemer, I give Thee
thanks for having delivered us from the two deaths of
guilt and eternal pain, and for having procured for us
by Thy death the life of grace, which is the beginning
of everlasting life ; dear Lord, apply to me the fruit
of Thy Passion, deliver me from these two deaths, and
grant me these two lives, which in Thee are but one.
I rejoice, 0 my Saviour, that Thy body has always
remained incorruptible, and that the union of Thy
divine Person with it has never been interrupted. I
beseech Thee, therefore, to deliver me from the cor-
ruption of sin, and so to unite me to Thyself, in the
perfect union of perpetual charity, that I may perse-
vere in it, even to life everlasting. Amen.
The descent of the soul of Christ into limbo will be
considered in the Fifth Part which immediately follows;
because it belongs to the glorious triumphs which Christ
our Lord obtained by the merits of His Passion, fi.r Avhich
He was glorified and honoured, both by men and angels,
together with the Father and the Holy Ghost. Amen.
END OF VOL. IV.
RICHARDSON AND SON, DERBY.
PUnTO;, Luis BQ
Meditations on the mysteries of 7C94
our holy Faith. •^-^^
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